Готові списки джерел за темами / Aboriginal objects

Добірка наукової літератури з теми "Aboriginal objects"

Автор: Grafiati
Опубліковано: 10 грудня 2022
Оновлено: 28 січня 2023

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Статті в журналах з теми "Aboriginal objects"

1

Franklin, Adrian. "Aboriginalia: Souvenir Wares and the ‘Aboriginalization’ of Australian Identity." Tourist Studies 10, no. 3 (December 2010): 195–208. http://dx.doi.org/10.1177/1468797611407751.

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Анотація:
In recent years Aboriginalia, defined here as souvenir objects depicting Aboriginal peoples, symbolism and motifs from the 1940s—1970s and sold largely to tourists in the first instance, has become highly sought after by both Aboriginal and non-Aboriginal collectors and has captured the imagination of Aboriginal artists and cultural commentators. The paper seeks to understand how and why Aboriginality came to brand Australia and almost every tourist place and centre at a time when Aboriginal people and culture were subject to policies (particularly the White Australia Polic(ies)) that effectively removed them from their homelands and sought in various ways to assimilate them (physiologically and culturally) into mainstream white Australian culture. In addition the paper suggests that this Aboriginalia had an unintended social life as an object of tourism and nation. It is argued that the mass-produced presence of many reminders of Aboriginal culture came to be ‘repositories of recognition’ not only of the presence of Aborigines but also of their dispossession and repression. As such they emerge today recoded as politically and culturally charged objects with (potentially) an even more radical role to play in the unfolding of race relations in Australia.
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2

Asmussen, Brit, Lester Michael Hill, Sean Ulm, and Chantal Knowles. "Obligations to Objects." Museum Worlds 4, no. 1 (July 1, 2016): 78–94. http://dx.doi.org/10.3167/armw.2016.040107.

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ABSTRACTThis article discusses changing obligations toward objects from an archaeological site held by the Queensland Museum, through a long-term, 40-year case study. Between 1971 and 1972 a selection of 92 stone blocks weighing up to 5 tons containing Aboriginal engravings were cut out of the site and distributed to multiple locations across Queensland by the State Government under the provisions of the then Aboriginal Relics Preservation Act 1967. The site was subsequently flooded following dam construction and the removed blocks became part of the Queensland Museum’s collection. This article chronicles the history of the site and its “salvage,” the consequences of fragmentation of the site for community and institutions, the creation of 92 museum objects, the transformation from immobile to mobile cultural heritage, and community-led requests for their repatriation back to country.
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3

MOORE, TERRY. "Policy Dynamism: The Case of Aboriginal Australian Education." Journal of Social Policy 41, no. 1 (September 15, 2011): 141–59. http://dx.doi.org/10.1017/s0047279411000584.

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Анотація:
AbstractWith reference to an ethnographic study of Aboriginal Australians in formal schooling, this paper focuses on the dynamism of the policy process. It argues that social policy is different in its performance from its formal articulation. It proposes that other discourses complicate policy discourse in its implementation, and that the Aboriginal objects of policy respond creatively to their representation in policy in ways that contribute to that complication. Aboriginal political leaders adopt the subject imagined in policy, elaborate its normativity and pressure their constituency to perform it. The routine performance of this subject works to compromise individuals’ capabilities to negotiate their lived interculturality and multiplicity, and confirms Aborigines in their marginalisation. Thus, policy becomes a central, authoritative catalyst in the real-world constitution of the subject initially imagined. The paper proposes that if social policy engages with this complexity, it can be effective in its aims of contributing to Aboriginal education and development, and management of the emerging condition of diversity. In both cases, it must account for the discursive and performative agency of the objects of policy, making it necessarily context-specific and revisable.
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4

Goldstein, Ilana Seltzer. "Visible art, invisible artists? the incorporation of aboriginal objects and knowledge in Australian museums." Vibrant: Virtual Brazilian Anthropology 10, no. 1 (June 2013): 469–93. http://dx.doi.org/10.1590/s1809-43412013000100019.

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Анотація:
The creative power and the economic valorization of Indigenous Australian arts tend to surprise outsiders who come into contact with it. Since the 1970s Australia has seen the development of a system connecting artist cooperatives, support policies and commercial galleries. This article focuses on one particular aspect of this system: the gradual incorporation of Aboriginal objects and knowledge by the country's museums. Based on the available bibliography and my own fieldwork in 2010, I present some concrete examples and discuss the paradox of the omnipresence of Aboriginal art in Australian public space. After all this is a country that as late as the nineteenth century allowed any Aborigine close to a white residence to be shot, and which until the 1970s removed Indigenous children from their families for them to be raised by nuns or adopted by white people. Even today the same public enchanted by the indigenous paintings held in the art galleries of Sydney or Melbourne has little actual contact with people of Indigenous descent.
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5

Sapic, Tomislav, Ulf Runesson, and M. A. (Peggy) Smith. "Views of Aboriginal People in Northern Ontario on Ontario’s approach to Aboriginal values in forest management planning." Forestry Chronicle 85, no. 5 (October 1, 2009): 789–801. http://dx.doi.org/10.5558/tfc85789-5.

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Анотація:
Qualitative research through focus groups and semi-structured interviews was conducted with members of 6 northern Ontario Aboriginal communities to obtain their views on how to define and protect Aboriginal values during forest management. Landscape visualization models were used for forest management scenario illustrations. Research results show that: (1) Aboriginal people take an all-encompassing view when discussing Aboriginal values; (2) some of the terminology used in forest management planning regarding Aboriginal values can be confusing to Aboriginal people; and (3) individual Aboriginal values are sometimes spatially defined as more than the physical objects that represent them. One of the conclusions of the research is that Ontario forest management planning needs a separate guide on defining and protecting Aboriginal values. Key words: Aboriginal values, forest management planning, land use, trappers’ cabin, spiritual site, burial site, landscape visualization
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6

Popelka-Filcoff, Rachel S., Claire E. Lenehan, Enzo Lombi, Erica Donner, Daryl L. Howard, Martin D. de Jonge, David Paterson, Keryn Walshe, and Allan Pring. "Novel application of X-ray fluorescence microscopy (XFM) for the non-destructive micro-elemental analysis of natural mineral pigments on Aboriginal Australian objects." Analyst 141, no. 12 (2016): 3657–67. http://dx.doi.org/10.1039/c5an02065d.

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7

Bell, CE, and RK Paterson. "Aboriginal rights to cultural property in Canada." International Journal of Cultural Property 8, no. 1 (January 1999): 167–211. http://dx.doi.org/10.1017/s0940739199770669.

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Анотація:
This article explores the rights of Aboriginal peoples in Canada concerning movable Aboriginal cultural property. Although the Canadian constitution protects Aboriginal rights, the content of this protection has only recently begun to be explored by the Supreme Court of Canada in a series of important cases. This article sets out the existing Aboriginal rights regime in Canada and assesses its likely application to claims for the return of Aboriginal cultural property. Canadian governments have shown little interest in attempting to resolve questions concerning ownership and possession of Aboriginal cultural property, and there have been few instances of litigation. Over the last decade a number of Canadian museums have entered into voluntary agreements to return cultural objects to Aboriginal peoples' representatives. Those agreements have often involved ongoing partnerships between Aboriginal peoples and museums concerning such matters as museum management and exhibition curatorship. A recent development has been the resolution of specific repatriation requests as part of modern land claims agreements. The compromise represented by these negotiated solutions also characterizes the legal standards being developed to reconcile existing Aboriginal rights and the legitimate policy concerns of the wider Canadian society.
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8

Rose, Deborah Bird. "Gendered substances and objects in ritual: an australian aboriginal study." Material Religion 3, no. 1 (March 2007): 34–46. http://dx.doi.org/10.2752/174322007780095762.

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9

Christie, Michael. "Words, Ontologies and Aboriginal Databases." Media International Australia 116, no. 1 (August 2005): 52–63. http://dx.doi.org/10.1177/1329878x0511600107.

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Анотація:
Aboriginal people are increasingly making use of digitising technologies for their cultural and educational work. However, databases are not innocent objects. They bear within them Western assumptions about the nature of knowledge, and how it is produced, which may inhibit or undermine the intergenerational transmission of Aboriginal knowledge traditions. Words (or text strings), for example, have a particular constitutive function in Aboriginal epistemology, which implies a rethinking of traditional structures and uses of metadata. Knowledge and truth are understood more in terms of performance than content, which implies something about how digital resources are to be configured and represented. This paper looks at collaborative work done developing a database to support the ongoing work done by Yolngu (northeast Arnhem Land Aboriginal) people in keeping their knowledge traditions strong.
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10

Norris, Ray P., and Duane W. Hamacher. "The Astronomy of Aboriginal Australia." Proceedings of the International Astronomical Union 5, S260 (January 2009): 39–47. http://dx.doi.org/10.1017/s1743921311002122.

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Анотація:
AbstractThe traditional cultures of Aboriginal Australians include a significant astronomical component, which is usually reported in terms of songs or stories associated with stars and constellations. Here we argue that the astronomical components extend further, and include a search for meaning in the sky, beyond simply mirroring the earth-bound understanding. In particular, we have found that traditional Aboriginal cultures include a deep understanding of the motion of objects in the sky, and that this knowledge was used for practical purposes such as constructing calendars. We also present evidence that traditional Aboriginal Australians made careful records and measurements of cyclical phenomena, and paid careful attention to unexpected phenomena such as eclipses and meteorite impacts.
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Більше джерел

Дисертації з теми "Aboriginal objects"

1

Hunter, Andrew G. "Philosophical justification and the legal accomodation of Indigenous ritual objects an Australian study /." Connect to thesis, 2006. http://portal.ecu.edu.au/adt-public/adt-ECU2006.0029.html.

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2

Buti, Antonio De Paulo. "Australian aboriginal child separations and guardianship." Thesis, University of Oxford, 2002. https://ora.ox.ac.uk/objects/uuid:b37a6867-39cd-4aa9-9b38-407144467065.

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Анотація:
This thesis explores and examines the history of Aboriginal child welfare policy in Western Australia. This historical scheme allowed thousands of Aboriginal children to be separated from their families. The policy of separating Aboriginal children from their families to be raised in the 'white way' was underpinned by an intrusive legislative scheme that made the Chief Protector of Aborigines or the Commissioner of Native Affairs the legal guardian of all Aboriginal children whether they had living parents or not. However, the statutes, Aboriginal specific or mainstream, remained relatively silent on the content of the guardianship duties, thus the need to turn to the common law to identify these duties. Overlaying these duties is the best interest of the child principle. Unfortunately, according to testimonies and some corroborating official documents, it appears that in many instances the State guardians failed to comply with their guardianship duties. This raises issues of State accountability and responsibility and legal liability. However the court system has failed to provide redress for the separated Aborigines. It is argued that the courts could provide redress by holding the guardianship relationship as a sub-category of the fiduciary relationship requiring protection of the non-economic personal interests of the separated Aboriginal children. It is acknowledged though, that the protection of noneconomic interest is foreign to Australian fiduciary jurisprudence. It is furthered acknowledged that the separated Aboriginal children face other legal hurdles. The lack of judicial redress means a political solution is required in response to the demands for justice by the separated Aboriginal children. It is argued that the examination of the guardianship relationship and breaches of guardianship duties provides added political force to the case for awarding reparations to the separated Aboriginal children.
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3

Rivett, Mary I. "Yilpinji art 'love magic' : changes in representation of yilpinji 'love magic' objects in the visual arts at Yuendumu /." Title page, table of contents and abstract only, 2005. http://web4.library.adelaide.edu.au/theses/09ARAH.M/09arah.mr624.pdf.

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Анотація:
Thesis (M.A.(St.Art.Hist.)) -- University of Adelaide, Master of Arts (Studies in Art History), School of History and Politics, Discipline of History, 2005.
Coursework. "January, 2005" Bibliography: leaves 108-112.
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4

Gatenby, Susannah Lija, and n/a. "The identification of traditional binders used on Australian Aboriginal painted objects prior to 1970." University of Canberra. Applied Science, 1996. http://erl.canberra.edu.au./public/adt-AUC20060711.130218.

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Анотація:
Many painted objects within ethnographic collections suffer from paint loss. In the past, assumptions have been made that this phenomenon was caused by a low binder concentration, although binder presence had not been investigated, confirmed or it's type identified. Simple laboratory methods which can detect the presence of binders on a painted object are outlined. They are based on tests developed for the medical industry and modified by the author for routine use in conservation. Methods presented outline procedures to identify three broad chemical groups of binders used in the manufacture of traditional Australian Aboriginal painted objects : 1. lipids (fats and/or oils) using Sudan Black B Bromination test and the Sigma GCI Triglyceride test; 2. proteins (egg and blood) using Sulphosalicylic Acid test, Sigma GCI Protein test and the GCI Heme test; 3. carbohydrates (honey and orchid juice) using the Sigma GCI Glucose test. Close comparison was found between the reported binders used on certain object types and those identified. Literature findings based on anthropological information on binders and pigments are summarised. They indicated that fat or oil binders have higher binder concentrations than originally expected. Rapid lipid binder deterioration has lead to their present matte appearance. Compared to protein and carbohydrate binders, used as a paint vehicle or facilitator and/or for symbolic representation (blood), where used on a range of ceremonial objects with no long term expectancy and therefore no requirement to adhere or bind the pigment. The concept of "effective" binder concentration as opposed to low binder concentration is discussed. Implications of these findings of binder presence are discussed and considerations for preservation and conservation treatments, which involve consolidation are outlined.
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5

HUNTER, Andrew, and a. hunter@ecu edu au. "Philosophical Justification and the Legal Accommodation of Indigenous Ritual Objects; an Australian Study." Edith Cowan University. Community Services, Education And Social Sciences: School Of International, Cultural And Community Studies, 2006. http://adt.ecu.edu.au/adt-public/adt-ECU2006.0029.html.

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Анотація:
Indigenous cultural possessions constitute a diverse global issue. This issue includes some culturally important, intangible tribal objects. This is evident in the Australian copyright cases viewed in this study, which provide examples of disputes over traditional Indigenous visual art. A proposal for the legal recognition of Indigenous cultural possessions in Australia is also reviewed, in terms of a new category of law. When such cultural objects are in an artistic form they constitute the tribe's self-presentation and its mechanism of cultural continuity. Philosophical arguments for the legal recognition of Indigenous intellectual `property' tend to assume that the value of Indigenous intellectual property is determinable on external criteria.
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6

Hunter, Andrew G. "Philosophical justification and the legal accommodation of Indigenous ritual objects; an Australian study." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/71.

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Анотація:
Indigenous cultural possessions constitute a diverse global issue. This issue includes some culturally important, intangible tribal objects. This is evident in the Australian copyright cases viewed in this study, which provide examples of disputes over traditional Indigenous visual art. A proposal for the legal recognition of Indigenous cultural possessions in Australia is also reviewed, in terms of a new category of law. When such cultural objects are in an artistic form they constitute the tribe's self-presentation and its mechanism of cultural continuity. Philosophical arguments for the legal recognition of Indigenous intellectual `property' tend to assume that the value of Indigenous intellectual property is determinable on external criteria.
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7

Walters, Mark D. "The continuity of Aboriginal customs and government under British imperial constitutional law as applied in colonial Canada, 1760-1860." Thesis, University of Oxford, 1995. https://ora.ox.ac.uk/objects/uuid:b0c0d802-5a51-44d8-a916-aa4ce08de680.

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Анотація:
This thesis examines the British legal status of aboriginal customary laws and governments in colonial Canada between 1760 and 1860, with a view to contributing to the debate about their modern legal status under the Canadian constitution. By "colonial Canada" is meant the British colonies of Quebec (1763-1791), Upper and Lower Canada (1791-1841) and Canada (1841-1867). The central argument of the thesis is that there existed in colonial Canada two distinct systems of municipal law one system for settlers and one system (or set of systems) for natives both deriving legitimacy from an over-arching British imperial constitution. The settler system was established by imperial statute, while native systems were recognized by non-statutory principles of imperial law, or "imperial common law". It is argued that the common-law principle of continuity—according to which British courts presumed that the laws of peoples subjected to British sovereignty remained in force at common law until abrogated by prerogative or Parliamentary legislation formed the doctrinal foundation of aboriginal rights to customary law and government in colonial Canada. The objective of Part One of the thesis is to construct a theory of imperial law applicable to the unique constitutional history of colonial Canada. To this end, the principle of continuity is analysed both as it was developed in relation to England's early imperial experiences and as it was manifested in statutes and judicial opinions relating to native nations in British North American colonies of the seventeenth and eighteenth centuries. Part Two of the thesis applies the general principles of imperial law developed in Part One to Canadian constitutional history. The various municipal legal regimes established under imperial statute for settlers are examined in light of the fact that the imperial ministry, which retained direct control over Indian policy in Canada until 1860, recognized the continuity of native customary law and government in both unceded and reserved Indian lands. It will be argued that this imperial recognition confirmed the common-law continuity of native law and government.
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8

Vujcich, Daniel Ljubomir. "Where there is no evidence, and where evidence is not enough : an analysis of policy-making to reduce the prevalence of Australian indigenous smoking." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:f2d8fbe9-b506-4747-993a-0657cb1df7bf.

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Анотація:
Background: Evidence-based policy making (EBPM) has become an article of faith. While critiques have begun to emerge, they are predominately based on theory or opinion. This thesis uses the 2008 case study of tobacco control policy making for Indigenous Australians to analyse empirically the concept of EBPM. Research questions: (1) How, if at all, did the Government use evidence in Indigenous tobacco control policy making? (2) What were the facilitators of and barriers to the use of evidence? (3) Does the case study augment or challenge the apparent inviolability of EBPM? Methods: Data were collected through: (1) a review of primary documents largely obtained under the Freedom of Information Act 1982; and (2) interviews with senior politicians, senior bureaucrats, government advisors, Indigenous health advocates and academics. Results: Historically, Indigenous smoking was not problematised because Indigenous people faced other urgent health/social problems and smoking was considered a coping mechanism. High prevalence data acquired salience in 2007/08 in the context of a campaign to reduce disparities between Indigenous and non-Indigenous health outcomes. Ensuing policy proposals were based on recommendations from literature reviews, but evidence contained in those reviews was weak; notwithstanding this, the proposals were adopted. Historical experiences led policy makers to give special weight to proposals supported by Indigenous stakeholders. Moreover, the perceived urgency of the problem was cited to justify a trial-and-evaluate approach. Conclusion: While the policies were not based on quality evidence, their formulation/adoption was neither irrational nor reckless. Rather, the process was a justifiable response to a pressing problem affecting a population for which barriers existed to data collection, and historical experiences meant that evidence was not the only determinant of policy success. The thesis proposes a more nuanced appraoch to conceptualising EBPM wherein evidence is neither a necessary nor a sufficient condition for policy. The approach recognises that rigorous evidence is always desirable but that, where circumstances affect the ability of such research being conducted, consideration must be given to acting on the basis of other knowledge (e.g. expert opinion, small-scale studies). Such an approach is justifiable where: (1) inaction is likely to lead to new/continued harm; and (2) there is little/no prospect of the intervention causing additional harm. Under this approach, non-evidentiary considerations (e.g. community acceptability) must be taken into account.
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9

Butler, Sally. "Emily Kngwarreye and the enigmatic object of discourse /." St. Lucia, Qld, 2002. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16427.pdf.

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10

Hansen, Christine Frances. "Telling Absence: Aboriginal social history and the National Museum of Australia." Phd thesis, 2009. http://hdl.handle.net/1885/9328.

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Анотація:
The ordinary stories of ordinary Aboriginal people are a necessary part of Australian history. Yet museums throughout Australia, and in particular the National Museum of Australia, which are charged with the task of telling these stories, struggle to find appropriate material means to do so: the history which shaped Australian museum collections and the history which shaped contemporary Aboriginal communities do not neatly converge. This research reflects on both. The structure of this thesis is fashioned around three distinct voices. The first of these is my own where I give an account of my engagement with the Ngarigo community from the Snowy Mountains region of New South Wales into whose contemporary reality and history I am drawn. This reflexive narrative also provides the means for consideration of the complex and sometimes confronting research process as it unfolds in the field. Stories rather than objects were central to the interests of the community participants and it was a story, or rather a series of stories, which I felt would best serve the thorny conjunction of politics, history and representation at the core of this project. Story is also the central method in the second voice of this work, that of the historical narrative. Here the plot centres not so much on reflection as on reconstruction of a Ngarigo family history. It is this voice that provides a powerful juxtaposition between the reality of lived lives and the constructions of Aboriginality emanating from both the academy and from within institutions of popular culture such as museums. The third voice of the thesis offers an analytical examination of the ideas underpinning the conceptual and historical elements out of which a museum is constructed. In this way I explore how the processes which have constituted the museum might be re-configured to accommodate the particularities of Aboriginal social history.
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Книги з теми "Aboriginal objects"

1

Art Gallery of New South Wales. A material thing: Objects from the collection. [Sydney: Art Gallery of New South Wales, 1998.

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2

Hamby, Louise. Art on a string: Aboriginal threaded objects from the Central Desert and Arnhem Land. [Sydney]: Object-Australian Centre for Craft and Design, 2001.

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3

Regional variation in the material culture of hunter gatherers: Social and ecological approaches to ethnographic objects from Queensland, Australia. Oxford, England: Archaeopress, 2003.

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4

Oceanic art =: Ozeanische Kunst = Oceanische kunst = Arte oceánico. Florence, Italy: Scala Group, 2010.

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5

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

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6

The native born: Objects and representations of Ramingining, Arnhem Land. Sydney, N.S.W: Museum of Contemporary Art, Sydney, 2000.

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7

Myers, Fred R. Painting Culture: The Making of an Aboriginal High Art (Objects/Histories). Duke University Press, 2002.

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8

Myers, Fred R. Painting Culture: The Making of an Aboriginal High Art (Objects/Histories). Duke University Press, 2002.

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9

1958-, Menz Christopher, Curtin Penelope, and Art Gallery of South Australia., eds. Objects from the dreaming: Aboriginal decorated and woven objects : incorporating the Maude Vizard-Wholohan Art Purchase Awards 1996. Adelaide: Art Gallery of South Australia, 1996.

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10

Hannover, Sprengel Museum, and Museum of Contemporary Art (Sydney, N.S.W.), eds. The native born: Objekte und Darstellung aus Ramingining, Arnhemland : Sprengel Museum Hannover. Hannover: Sprengel Museum Hannover, 2001.

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Частини книг з теми "Aboriginal objects"

1

Gibson, Jason M. "Aboriginal secret-sacred objects, their values and future prospects." In Museums, Societies and the Creation of Value, 103–22. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003139324-8.

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2

"Epilogue: the recognition of Aboriginal art and the building of collections." In Narrating Objects, Collecting Stories, 287–98. Routledge, 2012. http://dx.doi.org/10.4324/9780203120125-33.

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3

Magowan, Fiona. "9 Art as Empathy IMAGING TRANSFERS OF MEANING AND EMOTION IN URBAN ABORIGINAL AUSTRALIA." In Objects and Imagination, 187–206. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781782385677-012.

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4

"Aboriginal sportswomen: Heroines of difference or objects of assimilation?" In Heroines of Sport, 92–142. Routledge, 2013. http://dx.doi.org/10.4324/9780203466063-9.

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5

Garner, Alice, and Diane Kirkby. "From ‘White Australia’ to ‘the race question in America’: Confronting racial diversity." In Academic ambassadors, Pacific allies, 168–87. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526128973.003.0010.

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Анотація:
How did the Fulbright program evolve in relation to the challenge of racial diversity? For the first several decades of the Fulbright program Australia had a mass immigration program and a White Australia policy of racial exclusion. This influenced the fields of research in which Fulbright awards were made. Aboriginal Australians were the objects of research by visiting American scholars but did not themselves begin to win awards until the 1970s. In the mid-1960s many of those who were leading the call for change in immigration laws were Fulbright scholars. Australians travelling to the US on educational exchange observed racial segregation and some became politically active and influenced movements on behalf of Aboriginal people. The first recipient of the Distinguished Visitor Award under the Fulbright program was African-American historian John Hope Franklin. A special category of award for Aboriginal Australians was initiated in 1992.
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Glowczewski, Barbara. "Culture Cult: Ritual Circulation of Inalienable Knowledge and Appropriation of Cultural Knowledge (Central and NW Australia)." In Indigenising Anthropology with Guattari and Deleuze, 257–80. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474450300.003.0009.

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Анотація:
After recalling the international context of the contemporary claims to cultural property, Glowczewski discusses the concept of inalienability which, in central and north western Australia, surrounds the ritual circulation of sacred objects and the cults of which they are a part, including rituals of colonial resistance. Afterwards she examines the elaboration of a culture centre which involved in the 1990’s the representatives of a dozen Aboriginal languages and organisations based in the coastal town of Broome; this initiative reflected an attempt to control the representation given of their cultures and to claim the reappropriation of their objects (in Museums) and knowledge in a process of cultural repatriation and political affirmation. First published in 2002.
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Du, Hui. "Crossing the Taiwan Strait: Contextualizing and Re-Contextualizing Taiwanese aboriginal Objects (1895–1980)." In Memory and Agency in Ancient China, 240–70. Cambridge University Press, 2018. http://dx.doi.org/10.1017/9781108560726.012.

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Morton, John. "Mama, Papa, and the Space Between: Children, Sacred Objects, and Transitional Phenomena in Aboriginal Central Australia." In The Psychoanalytic Study of Society, 191–226. Routledge, 2019. http://dx.doi.org/10.4324/9781315791999-9.

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"List of objects sent to the Vladivostok Museum of the Society for the Study of the Amur Region on the S/S "Mandzhur"." In The Aborigines of Sakhalin, edited by Werner Winter and Richard A. Rhodes, 613–17. Berlin, Boston: De Gruyter, 1998. http://dx.doi.org/10.1515/9783110820768-027.

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"The object in view: Aborigines, Melanesians, and museums." In Museums and Source Communities, 53–65. Routledge, 2005. http://dx.doi.org/10.4324/9780203987834-12.

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