Дисертації: "Yolnu"

1

Tamisari, Franca. "Body, names and movement : images of identity among the Yolnu of North-east Arnhem Land." Thesis, London School of Economics and Political Science (University of London), 1995. http://etheses.lse.ac.uk/2078/.

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This ethnography demonstrates that it is through images of the body and movement that the Yolnu of North-east Arnhem Land uphold their ancestral wisdom and construct their vision of the future in a changing world. The importance of body imagery is examined in the kinship system; features of the landscape; the process of naming and the power of names; the formation of personal and group identities, political outlook and emotional bonds; the behaviour and creation of the ancestors; and in the re-creation of ancestral space and movement in mortuary ceremonies, song and dance. Song and dance are shown to be vital to the "visualisation" of social relations, and to the inheritance and transferral of knowledge, rights and power. Yolnju imagery is neither static nor pre-determined. It is negotiated, created, embodied, maintained and experienced through movement and in processes that make it "visible". These findings have implications for anthropological models of totemism that ignore the labile nature of image formation. Changing, political, social, cultural and economic circumstances are prompting the Yolnju to develop a form of modern vision that is closely connected with their ancestral wisdom. The flexible processes of Yolnju imagery and identity formation that support the creation of a "modern-time vision" also enhance understanding of, and political negotiation with non-Aboriginal bureaucratic institutions.

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2

Kabisch-Lindenlaub, Juliane [Verfasser], Volker [Gutachter] Gast, and Johannes [Gutachter] Helmbrecht. "A grammatical description of Golpa : a dying Yolnu language / Juliane Kabisch-Lindenlaub ; Gutachter: Volker Gast, Johannes Helmbrecht." Jena : Friedrich-Schiller-Universität Jena, 2017. http://d-nb.info/117772930X/34.

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3

Morphy, Howard. "Ancestral connections : art and an aboriginal system of knowledge /." Chicago : University of Chicago press, 1991. http://catalogue.bnf.fr/ark:/12148/cb356879823.

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4

Kılıç, Özkan Akkaya Ahmet. "Üst hava yolu patolojilerinin bronşial astım ve kronik obstrüktif akciğer hastalarındaki birlikteliğinin karşılaştırılması /." Isparta : SDÜ Tıp Fakültesi, 2008. http://tez.sdu.edu.tr/Tezler/TT00403.pdf.

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5

Coulehan, Kerin Maureen. "Sitting down in Darwin: Yolngu women from northeast Arnhem Land and family life in the city." Phd thesis, Northern Territory University, 1995. http://hdl.handle.net/1885/268621.

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6

Magowan, Fiona C. "Melodies of mourning : a study of form and meaning in Yolngu women's music and dance in traditional ritual and Christian contexts." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.259998.

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7

De, Largy Healy Jessica. "The spirit of emancipation and the struggle with modernity : land, art, ritual and a digital knowledge documentation project in a Yolngu community, Galiwin'ku, Northern Territory of Australia." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0360.

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La recherche repose sur un terrain ethnographique dans la municipalité aborigène de Galiwin'ku, en Terre d'Arnhem (Australie). Elle examine les stratégies empiriques mises en oeuvre par des anciens Yolngu à l'aide des nouvelles technologies (NTIC) afin de produire des représentations signifiantes de la modernité pour les jeunes générations. Ces représentations furent initiées par une expérimentation avec un projet de numérisation de leur système de savoir et interculturelle du savoir. L'analyse met à jour les façons dont les Yolngu s'affirment en tant qu'acteurs de la modernité à travers la restauration de leur agencéité dans l'histoire. Elle montre comment les interprétations du passé trouvent à travers la performance rituelle une expression actualisée qui articule le passé ancestral dans une relation dynamique avec les défis de la modernité auxquels les Yolngu font face quotidiennement
This research is based on ethnographic fieldwork in the Aboriginal township of Galiwin'ku, in Arnhem Land (Australia). It examines some empirical strategies conceived by Yolngu leaders with new information and communication technologies in order to produce meaningful representations of modernity for the young generations. These representations were instigated by their experiment with a digital knowledge documentation project and the possibilities for local and intercultural knowledge transmission this experiment gave rise to. The thesis illustrates how Yolngu assert their place in modernity through the restoration of their agency in history. It shows how, through ritual performances interpretations of the past find actualised expressions which articulate the ancestral past in a dynamic relationship with the challenges of modernity that Yolngu face in their daily lives

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8

Kappel, Mathias [Verfasser], Werner [Gutachter] Sesselmeier, and Aysel [Gutachter] Yollu-Tok. "Informelle Pflege: (k)eine Antwort auf eine drängende Gesellschaftsfrage? : Eine Quantifizierung der zukünftig entstehenden Kosten durch die Pflege von Angehörigen / Mathias Kappel ; Gutachter: Werner Sesselmeier, Aysel Yollu-Tok." Landau : Universität Koblenz-Landau, Campus Landau, 2021. http://d-nb.info/1241541655/34.

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9

McCarthy, Helen Christine Dominica. "Backboards to blackboards : rebounding from the margins ; a critical auto/ethnographic study of the struggle for culturally-sensitive educational pathways for Aboriginal girls." Thesis, Curtin University, 2010. http://hdl.handle.net/20.500.11937/635.

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This PhD research journey describes my personal and professional involvement with the Yolngu, Nyoongar and Wongi peoples, where I consistently observed Aboriginal parents and Aboriginal teachers express dissatisfaction with the way mainstream Anglo-Celtic education was delivered in their schools and communities. This disparity never sat well with me and I had always wanted to write about the unacceptable inequity.As a consequence this doctoral research deploys a critical auto/ethnographic research design within an interpretive paradigm where “the writing process and the writing product are deeply intertwined”. The research became the site of exploration about the struggle for culturally-sensitive educational pathways for Aboriginal adolescent girls.The investigation took place at a metropolitan Aboriginal secondary school, where staff developed an emergent curriculum framework known as the Yorgas Program to re-engage Aboriginal learners in their schooling, through a sporting program known as the “Girls‟ Academy”. As a consequence of the Yorgas Program there were observable improvements in the girls behaviour leading to regular attendance, improved personal hygiene, greater commitment to study, self-regulation and willingness to defer risk-taking social behaviours resulting in a significantly larger number of Year 12 graduates completing their studies with the majority of students going on to traineeships or further studies.

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10

Harrington, Zinta, and zintah@bigpond com. "B Cell antigen D8/17 as a marker of susceptibility to rheumatic fever in Australians and The sharp end of the needle: Rheumatic fever prophylaxis and concepts of care for Yolngu patients A thesis in two parts." Flinders University. School of Medicine, 2005. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20060219.200649.

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Aboriginal Australians have some of the worldï¿½s highest rates of rheumatic fever. Two approaches to reducing the burden of rheumatic fever are discussed in this thesis. The B cell antigen D8/17 has a strong association with rheumatic heart disease and may be a universal marker of inherited susceptibility to rheumatic fever. Identifying a population at increased risk of rheumatic fever provides an opportunity to focus primary prevention measures. In part one of the thesis I evaluate the accuracy of D8/17 as a marker of past rheumatic fever amongst Australians from the Northern Territory. D8/17 levels were measured and compared in patients with acute rheumatic fever, rheumatic heart disease or past rheumatic fever, first-degree relatives and healthy, unrelated controls. The mean percentage of B cells positive for D8/17 was 83.7%, 38.9%, 20.2% and 11.6% respectively. The difference between the groups was significant (p-value less than 0.0001). A receiver operator curve analysis indicated that 22.1% of B cells positive for D8/17 was the most accurate cut-off to distinguish patients with acute or past rheumatic fever from healthy subjects. These results indicated that the B cell antigen D8/17 is an accurate marker of past rheumatic fever in Aboriginal Australians and could be a helpful addition to the Jones Criteria for strengthening or excluding a diagnosis of acute rheumatic fever. The intermediate levels of D8/17 expression in the relatives of index cases supports the hypothesis that D8/17 is a marker of an inherited susceptibility to rheumatic fever, although prospective trials are required to provide conclusive proof of this hypothesis. Non-compliance with secondary prophylaxis was suspected to be the cause of increasing rates of rheumatic fever in the Top End. In part two of the thesis I discuss the ï¿½problem of complianceï¿½ with respect to Aboriginal patients, and investigate the factors that affected the delivery and uptake of prophylaxis for rheumatic fever in an Aboriginal community. Patients, relatives and health practitioners were interviewed on the topic of the care of patients with rheumatic heart disease. The data were analysed using the principles of grounded theory. The main finding was the desire for more personalised care and support for patients with rheumatic heart disease from the community clinic, rather than simple medical care. These ideas crystallised through two Yolngu terms to describe care: djaka (to physically care for) and gungayun (to encourage). Thus even from the outset there was divergence in the focus of the ï¿½consumerï¿½- holistic care - and that of the health-care professional/ researcher ï¿½ improving the rate of secondary prophylaxis coverage. With regards to service provision, a significant reason for failure to receive secondary prophylaxis was the differing approaches of urban and community health services, patient mobility, and a differing understanding of the responsibilities of patients and health service providers in the different settings. Other factors pertaining to service provision, such as staff motivation, administrative issues and program coordination affected the uptake of secondary prophylaxis to a lesser extent. With regards to treatment uptake, individual patient factors inhibiting uptake of treatment were apparent in some cases, but treatment refusal was rare. Pain was not found to be a deterrent. No simple relationship was found between treatment compliance and biomedical knowledge of the disease. There was no simple relationship between patient passivity and sense of responsibility that guaranteed compliance. This study demonstrated that the failure to achieve good uptake of prophylaxis for rheumatic fever related as much to factors of service provision as patient factors and that providing holistic care within a familiar and supportive framework is important to Yolngu patients. However, there are real difficulties for health services as they are currently structured to meet the expectations of patients and families.

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11

Barber, Marcus. "Where the clouds stand Australian Aboriginal relationships to water, place, and the marine environment in Blue Mud Bay, Northern Territory /." Click here for electronic access, 2005. http://adt.caul.edu.au/homesearch/get/?mode=advanced&format=summary&nratt=2&combiner0=and&op0=ss&att1=DC.Identifier&combiner1=and&op1=-sw&prevquery=&att0=DC.Title&val0=Where+the+clouds+stand&val1=NBD%3A&submit=Search.

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12

Burn, Geoffrey Livingston. "Land and reconciliation in Australia : a theological approach." Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/117230.

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This thesis is a work of Christian theology. Its purpose is twofold: firstly to develop an adequate understanding of reconciliation at the level of peoples and nations; and secondly to make a practical contribution to resolving the problems in Australia for the welfare of all the peoples, and of the land itself. The history of the relationships between the Indigenous and non-Indigenous peoples in Australia has left many problems, and no matter what the non-Indigenous people try to do, the Indigenous peoples of Australia continue to experience themselves as being in a state of siege. Trying to understand what is happening, and what can be done to resolve the problems for the peoples of Australia and the land, have been the implicit drivers for the theological development in this thesis. This thesis argues that the present generation in any trans-generational dispute is likely to continue to sin in ways that are shaped by the sins of the past, which explains why Indigenous peoples in Australia find themselves in a stage of siege, even when the non-Indigenous peoples are trying to pursue policies which they believe are for the welfare of all. The only way to resolve this is for the peoples of Australia to seek reconciliation. In particular, the non-Indigenous peoples need to repent, both of their own sins, and the sins of their forebears. Reconciliation processes have become part of the international political landscape. However, there are real concerns about the justice of pursuing reconciliation. An important part of the theological development of this thesis is therefore to show that pursuing reconciliation establishes justice. It is shown that the nature of justice, and of repentance, can only be established by pursuing reconciliation. Reconciliation is possible because God has made it possible, and is working in the world to bring reconciliation. Because land is an essential part of Indigenous identity in Australia, the history of land in court cases and legislation in Australia over the past half century forms an important case study in this work. It is shown that, although there was significant repentance within the non-Indigenous legal system in Australia, the degree of repentance available through that legal system is inherently limited, and so a more radical approach is needed in order to seek reconciliation in Australia. A final chapter considers what the non-Indigenous people of Australia need to do in order to repent.

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13

Rudder, John. "Yolnu cosmology : an unchanging cosmos incorporating a rapidly changing world?" Phd thesis, 1993. http://hdl.handle.net/1885/12622.

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This thesis is first and foremost a descriptive ethnography of the cosmology of the Yolnu people who live in the North East Arnhem Land region of the Northern Territory of Australia. Supplementary to that description it explores the relationship between the Yolnu presupposition of changelessness, the rapidly changing world in which they live and their cosmology. The thesis is divided into four sections. The first briefly explores the theoretical frameworks to which it relates in terms of the literature on cosmology and world view, presupposition and the taken-for-granted, and extends into an introductory discussion of the Yolnu understandings of the area of thought frequently referred to in English as the spiritual, the metaphysical, or the supernatural. The second section examines human relationships, first from a diachronic perspective and secondly from a synchronic one. The third examines two conceptual areas which relate most closely to Western notions of cosmology in an examination of the Yolnu notions of space and time. Finally the various themes of the thesis are drawn together in two ways. First in an examination of their application in a myth-ritual complex called Banumbirr (the Morning Star) and last of all in an analysis of the ways in which the Morning Star complex, together with the perceptions of relationships, of space, of time and of the supernatural combine to present a corporate model of a cosmos which, while seen to be not changing is structured in such a way as to be able to incorporate change within changelessness. This is an examination of cosmology in a changing world, presuppositions of changelessness, and the present Yolnu responses to change. In examining these, it provides as a by-product, a foundation for the study of the effects of future change on cosmology and presuppositions, and a means by which these may be assessed.

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14

Lally, Elaine. "Yolngu marriage : an empirical analysis." Master's thesis, 1988. http://hdl.handle.net/1885/112479.

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The background to this thesis was in work undertaken by the author in 1982/83 in collaboration with Dr. Paul Jorion, then of the Department of Social Anthropology at Cambridge University. This work entailed the development of techniques for the computer analysis of genealogies, looking specifically for genealogical relationships between spouses, and so a detailed analysis of an extensive body of genealogical data provided a logical topic for thesis research.

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15

Rafferty, Claire. "Relationships Matter: Yolngu Models of Community-Centred Education." Phd thesis, 2022. http://hdl.handle.net/1885/275705.

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Education is an enculturated and enculturating process that continues to privilege dominant Western structures and practices. However, in some communities in the Northern Territory, people have been reconceptualising, theorising and applying local models of education for many decades. Both ways education, as it is often referred to on the ground, is a model of learning that includes both Western and Yolngu knowledge systems in the process of schooling. The concept of 'both ways' education was first applied at Yirrkala School in the 1980s in response to education that excluded Yolngu knowledge systems. Critical to the implementation of both ways education were community-based teacher education courses which included action research cycles and developed local education theories which are still applied today. While this research demonstrates that understandings of both ways education vary, models of education that include Yolngu epistemologies were identified by participants as essential in contemporary education. However, the education system has continually failed to recognise the theoretical foundation of local models of learning. Furthermore, the absence of community-based teacher education courses that validate local models of learning have resulted in low numbers of qualified Yolngu teachers, despite these courses being integral in the continuation of both ways education. In this doctoral research I examine the intercultural educational space at Yirrkala and in the Laynhapuy region. Through an ethnographic approach that included methods such as group and individual interviews, workshops, and participant observation, I examined the conditions required for the planning, implementation and evaluation of local models of education; in particular, Galtha Rom. A place-based intergenerational pedagogy, Galtha Rom creates learning opportunities based on Yolngu ways of being, knowing and doing. Although the findings of this research indicate there is a high level of community and educator support for the inclusion of Yolngu knowledge systems in the process of schooling, there are issues related to the lack of ongoing teacher education and funding, and systemic clarity about both ways education models. Furthermore, the capacity of schools and communities to educate young people and adults through approaches such as Galtha Rom are impacted by fluctuating government policy, the skills, values and engagement of educators, and the dominant ideological underpinnings of stakeholders and systems. Consequently, the teaching of English is privileged, imbalances of power are sustained, and local knowledge is marginalised. A model of learning that includes local epistemologies could transform Western education systems, but community-based teacher education, local decision-making, and a deep engagement with context-specific educational theories and their application, are urgently required.

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16

Toner, Peter Gerald. "When the echoes are gone : a Yolngu musical anthropology." Phd thesis, 2001. http://hdl.handle.net/1885/109822.

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Music is ubiquitous in the social life of the Yolngu people of northeast Arnhem Land in northern Australia. Not only does it accompany virtually every phase of ritual, including dance, painting, and the production of sacred objects, but it is frequently performed in non-ritual contexts as well, purely for the enjoyment of performers and listeners alike. As such, an understanding of music provides a unique and privileged point of entry into the study of Yolngu culture as a whole. The ethnomusicologist Anthony Seeger has written that an anthropology of music examines the ways in which music is an integral part of culture, while in contrast a musical anthropology examines the ways in which culture is musical and aspects of culture are created and re-created through musical performance. This dissertation is a work of musical anthropology. I provide a detailed examination of the form, content, and meaning of the songs of one particular group of Yolngu, the Dhalwangu people of the community of Gapuwiyak, N.T. I then employ this understanding of Dhalwangu songs to examine three aspects of Yolngu culture which have been subject to intense scrutiny in the Arnhem Land ethnographic literature: sociality, connections to country, and social change. I will demonstrate that musical structures and musical performances contribute significantly to the production and reproduction of these and other aspects of Dhalwangu culture. Yolngu culture is indeed musical, and a Yolngu musical anthropology enables a greater understanding of Yolngu culture in all its beauty, variety, and complexity.

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17

Salvestro, Denise Yvonne. "Printmaking by Yolngu artists of Northeast Arnhem Land: 'Another way of telling our stories'." Phd thesis, 2016. http://hdl.handle.net/1885/110680.

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Art plays a fundamental role in the lives of the Yolngu—the Indigenous people of Northeast Arnhem Land in the Northern Territory of Australia. Knowledge of their culture, laws, history and relationship to country has historically been passed on to successive generations orally and through their clan specific patterns and designs (miny’tji). Since first known contact with the outside world Yolngu artists have demonstrated innovation in adapting their art, and adopting introduced materials and techniques, to create art for the purpose of passing on knowledge and enlightening others about their ontology, culture and title to land. This thesis provides the first comprehensive history of the introduction to, and use of the print medium by the artists of Northeast Arnhem Land with a focus on those artists working at the Print Space at the Buku Larrnggay Mulka Art Centre at Yirrkala. The Print Space is unique amongst Indigenous owned and run print facilities in that since its inception in 1995, locally trained artists and printmakers have been employed in the continuous production of limited edition prints. The research undertaken has revealed that the successful incorporation of printmaking into Yolngu art production resulted from a combination of factors, with the Yolngu themselves being proactive agents in influencing the development of the Print Space and promoting the use of the print medium for political, social, educational and economic purposes. Women in particular enthusiastically advocated the acceptance of this introduced medium as printmaking played an important part in liberating female artists from their historically restricted role in art production. The adoption of print technology was controversial. The issue arose as to whether the mechanical reproduction of sacred clan designs moved the creative away from the hand of the artists and their direct connection with the creator ancestors. A further concern was that printmaking had the potential to encourage the inappropriate use of miny’tji and the abuse of intellectual property. This dissertation considers the changing attitudes and various approaches taken by the Yolngu in addressing these sensitive issues and the manner in which some of the artists are adapting traditional practices to reproduce the intricacy of the clan patterns and designs in print, while protecting the restricted or sacred, deeper meanings within the miny’tji. This thesis establishes that printmaking is a prime exemplar of cross-cultural collaborative exchange, facilitating innovation and individual creativity within Yolngu art practice. The collaborative nature of printmaking fostered significant reciprocal or ‘both ways’ learning exchanges through cross-cultural interactions between Yolngu artists and non-Yolngu schoolteachers, artists, art centre administrators, printmakers and gallerists. Considered by the Yolngu artists as ‘another way of telling our stories’, printmaking has provided an alternative artistic avenue for affirming Yolngu identity and connection to country and passing on knowledge to the younger generation. This thesis argues that the successful incorporation of this introduced art form into their art production is testimony to the willingness of the Yolngu to accept change in order to ensure the sustainability of their art and culture.

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18

Puszka, Stefanie. "Moral economies of kidney disease and care: Interdependencies between Yolngu and the Australian state." Phd thesis, 2021. http://hdl.handle.net/1885/247439.

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My thesis analyses the social, economic and political relations of care that arise through end stage kidney disease in an Australian Indigenous society. An epidemic of end stage kidney disease amongst Indigenous Australians, and poor access to life-sustaining dialysis treatment in remote communities, sees healthcare for patients from remote areas administered through urban displacement. I consider how the care for Yolngu renal patients is practiced and valued in Yolngu families and in health and social policy. I explore how the multiple values and practices of care for Yolngu renal patients in Yolngu families and in health and social policy interact; and the implications for relations between Yolngu and the state. In this thesis I bring together the scholarship of care, the anthropology of Indigenous economy and classic gift theory in a novel way. I adopt an ethnographic approach grounded in renal patients' and carers' narratives, while also incorporating service provider and policymaker perspectives. I begin by exploring the social suffering produced by kidney disease and the relations and practices of domestic care in the families of Yolngu renal patients, describing a Yolngu ethics of care. I show that care-giving is understood by Yolngu as investing value in people, relationships, family solidarity and material equality. Giving and receiving care is understood by Yolngu primarily as a relationship between generations, and may provide a means of exercising power and responsibility within gendered and age-based social roles. Care is enacted through interlocking material and non-material reciprocities in Yolngu domestic moral economies. I go on to explore how Yolngu attempt to realise a Yolngu ethics of care through healthcare, social housing and social security payments. I show that while some of the care needs of renal patients are recognised in health and social policy, the everyday subsistence struggles of their carers and other kin are often neglected in public policy embodying neoliberal values of self care, self sufficiency and responsibilisation. My research reveals how the neoliberal state relies on social relations and care practices in Yolngu families, constituted through fundamentally different values, to realise health and social policy agendas. Yolngu care practices such as performing domestic labour rather than working in the formal economy, sharing, extending shelter to kin, and hunting and gathering are mobilised yet marginalised by the neoliberal state. Neoliberal values of care are parasitic on social roles within families and in some cases may strain relations among kin, reproducing bodily, social and economic precarity. By considering the intertwining of material and non-material dimensions of care, my thesis challenges received ideas about Indigenous dependency on state welfare. I show that an interdependent but unequal relationship exists between Yolngu families and the state, through health and social policy agendas, in satisfying the basic needs of life of Yolngu renal patients and their kin. Such interdependencies become particularly salient in times of post-universal, conditional healthcare and welfare. In some circumstances, they also provide a means by which Yolngu may exercise power and gain recognition from the state.

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19

McKenzie, Robyn Elizabeth. "One continuous loop: making and meaning in the string figures of Yirrkala." Phd thesis, 2016. http://hdl.handle.net/1885/111068.

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At some point in their history most cultures probably made string figures (otherwise known as cat’s cradles): patterns or designs constructed on the hands with a single continuous loop of string. First noted by European travellers in Australia and New Zealand, in the later nineteenth century anthropologists began to collect string figure repertoire from various indigenous peoples around the world. In the Australian Museum in Sydney there are 192 string figures mounted on card collected in Yirrkala in north-east Arnhem Land by Frederick D. McCarthy in 1948: the largest museum collection of its kind (i.e. of mounted string figures collected from one place at one time), and one of the last such collections made. It is accompanied by photographic documentation of Ngarrawu Mununggur—McCarthy’s principal collaborator—making the figures, and a record of the instructions for making them. As objects—both strange and beautiful—the mounted figures declare their status as hybrid artefacts of cross-cultural encounter and exchange. The result of a collaboration between McCarthy and his Yolngu informants, they would not exist without the contribution of both parties—the ‘science’ of Western anthropology on the one hand and Indigenous culture on the other. ‘Why’ was this collection made? and ‘What’ is it a collection of? are the central questions addressed by this study. What could be its significance now and into the future, for the Yirrkala community and a wider Australian public? To answer these questions I investigate the dual strands of the collection’s lineage—the place of string figures in the history of anthropology and their place in Yolngu culture, past and present. The particulars of this story provide new insight into the foundations of anthropology as a discipline. They also provide new understandings of Yolngu cosmology and aesthetics. Combining an analysis of the historical record with findings from my contemporary fieldwork, I explore the relationship between making and meaning in the repertoire, and describe and document Yirrkala string figure style. Of primary importance in this research was the reconnection of the museum collection with its source community in Yirrkala. This project demonstrates the potential activated through this process. The regeneration of the practice of string figure making in the Yirrkala community through reconnection with the collection, as mediated by the research process, has in a reciprocal dialogic fashion, generated new layers of significance for the collection.

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20

Creighton, Sophie. "The Yolngu way : an ethnographic account of recent transformations in indigenous education at Yirrkala, Northeast Arnhem Land." Phd thesis, 2003. http://hdl.handle.net/1885/148435.

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21

Meriç, Didem Hanım [Verfasser]. "Untersuchungen zur Aufnahme und zum Transport antibiotisch wirksamer Stoffe in Getreide- und Gemüsepflanzen / von Didem Hanım Meric̦ (geb. Yolcu)." 2010. http://d-nb.info/100995976X/34.

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22

Harrington, Zinta. "B cell antigen D8/17 as a marker of susceptibility to rheumatic fever in Australians and The sharp end of the needle : rheumatic fever prophylaxis and concepts of care for Yolngu patients /." 2005. http://catalogue.flinders.edu.au/local/adt/public/adt-SFU20060219.200649/index.html.

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23

Blakeman, Bree Melanie. "An ethnography of emotion and morality : toward a local indigenous theory of value and social exchange on the Yolngu Homelands in remote North-East Arnhem Land." Phd thesis, 2015. http://hdl.handle.net/1885/156153.

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Drawing on the key body of terms and concepts associated with affect and emotion in Yolnu-matha, this thesis explores the way Yolnu people of North-East Arnhem Land consider morality and value in everyday relations. This material suggests that Yolnu conceive of and consider persons to be fundamentally and necessarily interdependent rather than intrinsically autonomous. On a socio-centric level the relationship between groups in referred to as raki' (strings [of relatedness]). The normative ideal relationship between groups is when raki' are manapan-mirri (Joined, connected, linked [together to each other]), and the groups thus wangany-nura ([at] one). Proper practice and conduct is to malthum nhannu raki' (follow [up] the string), while upset, disequilibrium, or conflict is aid to threaten to gulk'thun nhannu raki' (cut or sever the string). This paralleled on an interpersonal level by nayanu (state or sense of feeling [among and between people]), the basic concept of affect/emotion and ground of moral evaluation. Balance and equilibrium is denoted by the normative ideal of nayanu wangany (one state or sense of feeling). Proper behaviour and moral conduct is said to be nayanu-yu (through nayanu), while moral transgressions register as nayanu wutthuna-mirri rom (law or manner of doing things that affronts or assaults the state of feeling). I analyse a series of case studies from different aspects of everyday life to show that this body of terms and concepts - and the shared understandings comprising them - motivate and shape forms and patterns of sociality and exchange in significant, culturally specific ways. This description and my findings depart from prevailing models of Aboriginal sociality and exchange in Australia, which are strongly influenced by approaches that foreground a tension between contrasting values of autonomy and relatedness. Rather than either autonomy or relatedness, it is in particular sate of the relationship between people that is significant for Yolnu; social equilibrium, balance, and value are relative to a particular, culturally recognised state of the relationship between people and groups, rather than contrasting values of autonomy and relatedness. This key point of difference allows for a unique analysis of Yolnu sociality and exchange. As with Kenneth Liberman's description of social consensus in the Western Desert, we see that the 'orderliness' that exists in Yolnu society is the collaborative product of a great deal of social and moral work. In what is effectively an example of non-State sociality - largely unmediated by the market and bureaucratic relations - the relative distribution of energy, intelligence and social concern is geared towards the realisation and maintenance of social order. The primary and paramount value is - nayanu wangany; nayanu wangany is the paramount value in both material and non-material exchange, and sociality is characterised by culturally specific strategies to maintain it. I conclude by arguing that the local interplay of forms, material conditions, and social relations of exchange can justly be considered a local theory of value and exchange in its own right. As such it sheds light upon prevailing anthropological models of exchange as well as current anthropological theories of value.

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La, Ganza Susan Ann. "Waiting for Death: The Poetic Transformation of Grief An Autoethnography." Phd thesis, 2012. http://hdl.handle.net/1885/116913.

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This project begins when I find myself writing a poem to express a sudden flow of painful feelings. My lover has cancer. He will die within two years. He asks that we do not talk about it. I see that in this first poem the dominant text is from earlier times. The cancer is subtext. His shocking news with its silencing injunction has fired dark images in my imagination. As I write more poems an autoethnography evolves where I observe and reflect on the conscious and unconscious unfolding of a grieving process. The poems comprise Volume 2 of the thesis. To carry out this study a framework is set up to use poetry in the form of autoethnography as a qualitative research method. As this thesis is based on creative practice, a poet, Geoff Page is added to my supervisory panel. The poems themselves are part of the framework, as are the synergistic works and the theoretical ideas from poetry, philosophy, anthropology and psychoanalysis. I dream, remember and discover, and write a series of relatively autonomous poems over four years. The chair of my panel responds to my ideas by proposing cross- cultural ethnographies and poems of loss to enrich my inquiry. In particular I focus on research that has been undertaken into Yolngu mortuary rituals. This dialogic process fires my creative work. I analyse the poems using psychoanalytic ideas, and anthropological writings. Building on the insights of the anthropologist W.E.H. Stanner, I look at what lies behind the veils of the metaphysical core of my poetry.* At the same time I discover a resonance with Yolngu philosophy, and the capacity of Yolngu rituals to transform death into life. This study generates knowledge of my unconscious grieving process. The poems show how my mind deals with the loss, and how I use my mind to free my spirit from the pull of death. I find much in common with grieving in other cultures. The poems show a way through the grieving process. They transform raw grief into unconscious elements of experience, which are linked and contained in metaphor and expressed like daytime dreams. In this way, as in the poetry of Yolngu crying ceremonies, sung by the woman who is the primary mourner, the unbearable becomes not only bearable but also expressible and inclusive. I discover that as I live and observe my own process I experience a surprising transformation. I go to the origins of shared cultural experience. Like the Yolngu, I am no longer waiting for death but anticipating birth.

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