An Aboriginal obligation to Country: challenging the status quo

Australian Aboriginal Traditional Owner ancestral responsibilities to Country involves listening and exercising vested responsibilities and duties of care, passed down from generation to generation through clan and familial connections. Traditional Owners is a term used to describe today’s descendants of the original Aboriginal inhabitants and have ongoing cultural and spiritual connections to land and water where their ancestors lived. The incorporation of Traditional Owner relationships to Country and the need to engage with Traditional Owners in Western planning regimes are often expressed positively; that Aboriginal needs and aspirations need to be recognized in the urban landscape. However in practice, decisions involving the address of Aboriginal aspirations are usually made in a generic context rather than a Country and knowledge specific context. This can have adverse effects on obligations to Country stewardship, and Custodial perceptions are being ignored and negated. Improving our understanding of how Traditional ancestral obligations to Country are expressed and embodied within the context of generic Western planning instruments, is critical as cities expand and increase the pressures and threats on Traditional Owners Country, their resources, their cultural heritage, their knowledge and their histories. This paper contributes to this understanding by focusing upon Traditional Owner communities in the Brisbane metropolitan region who are attempting to address their responsibility to Country through Western State and local planning instruments. This paper draws on empirical data collected through interviews and observations between 2013-2015 with the Quandamooka communities and a content analysis of current planning instruments. The paper reports on their obligations of and to Country and the consequences that engagement within Western planning instruments has had upon their Traditional Ownership well-being and landscape health. Lessons learned from this case study are discussed to offer future planning policy initiatives that could better meet the needs of Traditional Owners in Australian cities.

Guest editorial

An examination of Australian media reports over the last twelve months on the subject of Indigenous arts suggests a number of significant contradictions. Indigenous affairs Minister Amanda Vanstone called Aboriginal arts ‘Australia’s greatest cultural gift to the world’ (Australian, 24 January 2006), while the always-controversial expatriate Germaine Greer argued that much Indigenous art was in fact poor quality and ‘a big con’ (West Australian, 13 December 2005). Curators at France’s Musee du Quai Branly dedicated a wing of the new gallery to Aboriginal art. Yet many Indigenous leaders – including David Ross from the Central Land Council and Hetti Perkins, curator of Indigenous Arts at the Art Gallery of NSW – continue to publicise the widespread exploitation of Aboriginal artists in Central Australia by unscrupulous art dealers (Northern Territory News, 22 December 2005). Former head of the Northern Land Council and former Australian of the Year, Galarrwuy Yunupingu, who twenty years ago presented Bob Hawke with the painting Barunga Statement in celebration of the government’s commitment to a treaty, recently threatened to take the painting back from Parliament House in protest against ‘successive governments’’ neglect of Indigenous policy (Sydney Morning Herald, 21 January 2006). And in the performing arts, Richard Walley drew attention to the lack of professional recognition of Indigenous performing artists (Australian, 24 January 2006).

Such contradictions within the management and marketing of Indigenous arts have persisted for several years, and it was in response that this special issue of the Asia Pacific Journal of Arts and Cultural Management was initiated. As guest editors, we sought to present research that examines, more deeply and constructively, the marketing of Indigenous arts in Australia both historically and in the present. What emerges from this collection of five papers is a familiar scholarly theme: a tension between the ‘periphery’ and the ‘centre’, between outback and city, between larger and smaller Australian states and between Australia and other nations.

Jonathan Sweet’s ‘UNESCO and cultural heritage practice in Australia in the 1950s’ looks at the evolving relationship between Australia and the United Nations through an analysis of a significant touring exhibition: Australian Aboriginal Culture. Sweet pinpoints the 1950s as a period in which Australian museology’s approach to Indigenous cultures gradually changed, and in which Australian participation in UNESCO through the exhibition helped shape the ideological position UNESCO advocated. His article provides a useful historical contrast against which the following four articles may be read.

Chapman, Cardamone, Manahan and Rentschler look at local and contemporary issues in Indigenous arts marketing. Katrina Chapman’s ‘Positioning urban Aboriginal art in the Australian Indigenous art market’ investigates perceptions about contemporary urban Aboriginal art, concluding that the estrangement – and indeed stereotyping – of urban and traditional art creates a false set of values that urban artists are challenging. Similarly, Megan Cardamone, Esmai Manahan and Ruth Rentschler contrast perceptions of Aboriginal arts from the northern and south-eastern states, identifying crucial misconceptions that contribute to the value system applied to these arts. As Ruth Rentschler is a joint editor of this issue, the review process for this article has been managed by Katya Johanson as co-editor.

Two case studies of marketing the arts – which look at different artforms and in opposite sides of the country – then follow. Jennifer Radbourne, Janet Campbell and Vera Ding’s ‘Building audiences for Indigenous theatre’ analyses research on audiences and potential audiences for Kooemba Jdarra – Brisbane’s Indigenous performing arts company – to identify the ways in which audience attendance may be encouraged.

Finally, Jacqui Healy’s ‘Balgo 4-04’ provides a close examination of a unique art exhibition: a major commercial exhibition of the kind usually seen in Sydney and Melbourne, held in an arts centre in the middle of the Tanami Desert and retailing directly to collectors.

The editors are grateful to Warlayirti Artists Art Centre for permission to use the photographs that accompany Jacqui Healy’s article. We would also like to thank the contributors, Jo Caust for the opportunity to present this special issue, and Pearl Field for her assistance in putting it all together.

‘To exercise a beneficial influence over a man’ : marriage, gender and the native institutions in early colonial Australia

This chapter examines understandings of marriage among missionaries and humanitarians connected with two early colonial ‘Native Institutions’. A comparison of the Parramatta Native Institution in New South Wales and the Albany Native Institution in Western Australia demonstrates that concerns about marriage were central in discussions about the formation and maintenance of these Institutions. Both of these Institutions were established and supported by British evangelicals, who had brought with them to Australia powerful assumptions about gender roles, particularly in
marriage. These assumptions influenced their decisions regarding the children who resided in the Native Institutions. Within specific colonial contexts, however, the assumptions of humanitarians and missionaries did not remain static, and debates over the futures of the Aboriginal children they sought to educate reveal complex and shifting hierarchies of race, gender and class.

Exploitation of the Indigenous dot

This thesis argues that commercial and artistic appropriation of the Indigenous 'dot' motif from the Central and Western Desert amounts to exploitation of Indigenous sacred paintings. The author produced a suite of paintings that are discussed in relation to the above concerns, highlighting areas where it is suggested that changes in discourse should occur.

Using mobile phones as placed resources for literacy learning in a remote Indigenous community in Australia

Despite massive funding from the Australian government, the literacy achievement of Australian Indigenous children remains significantly lower than for non-Indigenous. With the aim of identifying innovative ways to improve Indigenous children's literacy achievement, this study explored the social practices surrounding everyday mobile phone use by Indigenous people in a remote Australian community. Informed by the notion of ‘placed resources’, which highlights the understanding that digital literacies are best considered as resources situated by social practices that have local effect, the study surveyed 95 people living in a remote Indigenous community about their mobile phone practices. The study also examined a video of a literacy event between a mother and her child around the use of a mobile phone. The findings revealed the strong relational aspects of phone use in remote communities. Integral to the concept of placed resources is a respect for the practices communities find important as they adopt artefacts for their everyday communication.

Refractive errors in students from Middle Eastern backgrounds living and undertaking schooling in Australia

Background:  Environmental factors associated with schooling systems in various countries have been implicated in the rising prevalence of myopia, making the comparison of prevalence of refractive errors in migrant populations of interest. This study aims to determine the prevalence of refractive errors in children of Middle Eastern descent, raised and living in urban Australia but actively maintaining strong ties to their ethnic culture, and to compare them with those in the Middle East where myopia prevalence is generally low.Methods:  A total of 354 out of a possible 384 late primary/early secondary schoolchildren attending a private school attracting children of Middle Eastern background in Melbourne were assessed for refractive error and visual acuity. A Shin Nippon open-field NVision-K5001 autorefractor was used to carry out non-cycloplegic autorefraction while viewing a distant target. For statistical analyses students were divided into three age groups: 10–11 years (n = 93); 12–13 years (n = 158); and 14–15 years (n = 102).Results:  All children were bilingual and classified as of Middle Eastern (96.3 per cent) or Egyptian (3.7 per cent) origin. Ages ranged from 10 to 15 years, with a mean of 13.17 ± 0.8 (SEM) years. Mean spherical equivalent refraction (SER) for the right eye was +0.09 ± 0.07 D (SEM) with a range from -7.77 D to +5.85 D. The prevalence of myopia, defined as a spherical equivalent refraction 0.50 D or more of myopia, was 14.7 per cent. The prevalence of hyperopia, defined as a spherical equivalent refraction of +0.75 D or greater, was 16.4 per cent, while hyperopia of +1.50 D or greater was 5.4 per cent. A significant difference in SER was seen as a function of age; however, no significant gender difference was seen.Conclusions:  This is the first study to report the prevalence of refractive errors for second-generation Australian schoolchildren coming from a predominantly Lebanese Middle Eastern Arabic background, who endeavour to maintain their ethnic ties. The relatively low prevalence of myopia is similar to that found for other metropolitan Australian school children but higher than that reported in the Middle East. These results suggest that lifestyle and educational practices may be a significant influence in the progression of myopic refractive errors.

Museum exhibition practice: recent developments in Europe, Canada and Australia

'Permanent' museum exhibitions or galleries are usually planned for a life of seven to ten years, but not infrequently survive for thirty years or more. When change finally occurs, it addresses new approaches in ideology, disciplines, technology and fashion. This chapter surveys such shifts in transnational history and Aboriginal cultures presented in museums.

Indigenous sustainable land management practices: perspectives from Wadawurrung/Wathaurong Country

This paper discusses the role and potential of ethnobotany in Australian Aboriginal plant knowledge in supporting and enabling sustainable land management practices for land use developments. In particular, it draws upon the Wadawurrung / Wathaurong Country knowledge for the greater Geelong region of Australia, summarises recent investigations and research, offers a deeper insight into the risks of indigenous vegetation deterioration and opportunities relating to plant usage, and highlights the importance of this plant knowledge in sustainable land management practice. The focus of this investigation is upon the Wathaurong Country around the City of Greater Geelong, host city for the ISDRS conference, of which there is little published material and oral distillation.
The purpose of this paper is to demonstrate how the Wadawurrung / Wathaurong people survived for over 60,000 years through sustainable land management techniques, caring & healing themselves by holding deep knowledge of the plants available in this region. Ethnoecology is the governing theoretical framework, with ethnobotany being a subset of this and the primary focus of this paper.
Conclusions arising from this research include: there is limited knowledge as a modern colonised nation; what little knowledge there is left is ageing and will disappear; and, there is an urgent need to better understand what still grows in the region prior to further urban applications and this is also compounded by the driving forces of climate change. Accordingly this paper demonstrates the need to urgently undertake this research. The implications for ‘Tipping Points’ is that we are increasingly at the point of no return is when we forget about the indigenous knowledge base and watch the death of the knowledge holders, and their wisdom and its benefits have not been transposed into contemporary society.

The challenge of being heard : understanding Wadawurrung climate change vulnerability and adaptive capacity

For the original residents and 'landscape planners' of the Australian continent, the some 60,000 years of accumulated ecological knowledge of the patterns and transformations of this continent held the memories and ecological knowledge of its Australian Aboriginal custodians and Elders. Much of this extensive oral knowledge is little listened to, heard, respected, nor incorporated into the Western land use planning literature that seek to guide development and management pressures borne out of some 200 years of local knowledge appreciation and a plethora of northern hemisphere knowledge uniformed by ecological responsibility and self. While extensive planning schemes, development plans, and management plans have been prepared, gazetted and embodied in law, they lack the testament of time and the lore of knowledge longevity.

The complexity of preschool children’s dramatic play behaviour and play styles in Australia: a mixed methods study

Dramatic play is recognised as an important source of learning and development for preschool children, yet there are increasing reports that the quality of dramatic play is declining. This paper aims to report on the findings of a mixed method study that examined the constructs of Australian preschool children’s dramatic play behaviour. Video observations and the Smilansky Scale for the Evaluation of Dramatic and Socio-Dramatic Play (Smilanksy & Shefatya, 1990) were used with 101 preschool children aged 4 to 6 years in selected early childhood educational settings in Melbourne, Australia. Findings reveal that the overall level of children’s dramatic play behaviour was low. A typology of four play styles will be presented. Implications on educators’ pedagogy are discussed.

Book review. Made to matter: White fathers, stolen generations

The topic of white fathers of Aboriginal children has been a long time coming into focus. Aboriginal mothers and children and their loss by being taken into white custody—these matters have been thoroughly, often heart-rendingly explored in artefacts and documentaries in a variety of genres. The white male progenitors have been much less visible except as occasions of scandal. An Aboriginal child without a known father made the child very vulnerable and, conveniently (from an administrative point of view), able to be drawn into the white ‘care’ system where the state became by proxy the stern father in a process that obliterated Aboriginal kinship claims. Probyn-Rapsey notes perspicaciously that although they are often written about (by Aboriginal relatives, biographers, scholars, government officials, Protectors, white women activists, parliamentarians), the fathers of the children rarely speak in their own voices on the subject of their paternity of mixed race children. This study examines the next best thing: textual traces of them in reports, letters, diaries, novels and especially Aboriginal memoirs.

Reading race, aboriginality in Australian children`s literature

This text looks at the ways in which Australia's indigenous peoples have been, and continue to be, represented in books for children. These varying representations have helped to colour the attitudes, beliefs and assumptions of different generations of Australians.

Theory and research on bullying and racism from an Aboriginal Australian perspective

This paper offers a brief review of research on the impact of bullying and racism on Aboriginal and Torres Strait Islander peoples within Australia. The overarching emphasis was on the variety of physical, social, mental, and educational outcomes for Aboriginal and Torres Strait Islander children and youth, whilst also critiquing the prevailing literature with regard to its inclusion and sensitivity towards the importance of culture and connected values. Within the Aboriginal and Torres Strait Islander research setting, although a strong base of research on the impact of racism has emerged, research on the impact of bullying is more recent. In addition, while there may be considerable overlap as to the individual impact of bullying and racism, racism research has identified a wider cultural/identity-threat that bullying research (with a few exceptions) has largely ignored. As a result, there is a need to be sensitive to cultural differences with regard to both the types and effects of racism and bullying, and that efforts to understand and to lessen the prevalence of racism and bullying should be framed within the development of a culturally sensitive and secure framework (Coffin, 2008).

Traditional indigenous Australian stories for children

 The thesis explores how Aboriginality is portrayed in texts that offer specific representations of Indigenous Australian culture through traditional story or legend. It examines a selection of texts from the twentieth century and make observations about the significance of these postcolonial publications in transforming reader understanding of Indigenous traditional culture