A Place for Strangers: Towards a History of Australian Aboriginal Being

Finlayson, Julie; Swain, Tony

doi:10.2307/27516372

Cited by 4 publications

(6 citation statements)

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“…Then, the opening of Genesis 1:1, "In the beginning, God created the heavens and the earth", could be true had God simply made a technical drawing of the real world à la Leonardo. But it is clear that the situation described in the Bible of an almighty God who created the world by fiat is different from a scenario in which a God thought up a world without realising it 21 [55]. It appears that God's realising the world is a necessary condition for God's creating it.…”

Section: An Analysis Of Creationmentioning

confidence: 97%

“…Interestingly, there is a debate in anthropology about the correct translation of the original term "alcheringa", which is due to the interpretation of the distinction between linear and cyclic time that is crucial to the aboriginal culture, and which has consequences for what creation amounts to. Swain [55] thus proposes the word "uncreated" as a candidate: 'Dreamtime' or 'Dreaming', as T.G.H. Strehlow has noted, emerged with a mistranslation of the altjira root, which has the meaning of 'eternal, uncreated, springing out of itself'.…”

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confidence: 99%

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The Paradox of Fictional Creatures

Rouillé

2023

Philosophies

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Authors create fictional characters; that is a “creationist locution”. Artefactualism takes such statements very seriously and holds that fictional characters are abstract artefacts, i.e., entities that are both created and abstract. Anti-creationists, by contrast, deny that we need to postulate such doubtful entities to explain creationist locutions. In this paper, I present this debate in the form of a paradox, which organises the many existing theories of creationist locutions in a single logical space. This new way of framing the problem displays the crucial role of so-called “linking principles”. In general, it seems that fictionality entails nonexistence, while creation entails existence. This is why “fictional creatures” are puzzling. I further argue that to create means to invent and to realise, and finally, that fictional characters are invented but not created, contra artefactualism. I thus advocate for a new kind of anti-creationism about fictional characters.

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Section: An Analysis Of Creationmentioning

confidence: 97%

mentioning

confidence: 99%

The Paradox of Fictional Creatures

Rouillé

2023

Philosophies

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“…But this is not so much a concept of a chemically effective substance, than the idea of an invisible power of destructive and lethal effect. (Petri 2015:136)Swain (1993:239, 270) summarizes that ‘Petri and Lommel…at first suspected [ Kuranggara ] came from the south‐west’ [south‐east? ‐DGN], and he adopts later opinion (based on more information) that it ‘almost certainly was derived from southern Arnhem Land’.…”

Section: Form Of the Name Of The Ceremonymentioning

confidence: 99%

“…There have been two overviews of the reports of Kurangara , by Widlok (1992) and Swain (1993:239ff, 270). These adopted the spellings kurangara and Kuranggara , respectively, and neither referred to Duncan‐Kemp.…”

Section: Secondary Use Of Duncan‐kemp's Accountmentioning

confidence: 99%

“…A particular historical travelling religious complex in northern Western Australia, usually known as Kurangara , has been the subject of anthropological attention since reports by Worms (1942, 2015), Lommel (1950:21–24), and Petri (1950, 1967), and the popular account by Wilson (1954). Subsequently Akerman (1979:239, 240), Kolig (1981a:Map 4, 114, 134), Widlok (1992) and Swain (1993:239ff, 270) discussed it as one ‘travelling business’ in wider study of Australian religion and politics.…”

Section: Introductionmentioning

confidence: 99%

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Kurangara in Queensland?: A Critique of Duncan‐Kemp's Account

Nash

2023

Oceania

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A particular historical travelling religious complex in northern Western Australia, usually known as Kurangara, has been the subject of anthropological attention since the late 1930s. Overlooked in all the literature is a similar account assigned to 1912–1918, in the distant Channel Country of southwest Queensland. This is in Alice Duncan‐Kemp's last book, published in 1968. My examination shows that a good deal of Duncan‐Kemp's account repeated parts of a 1954 popular magazine about Kurangara in the Pilbara. In other respects Duncan‐Kemp may have drawn on her own childhood experiences, but in the absence of corroboration her account has to be considered unreliable.

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When cosmology meets property: indigenous people’s innovation and intellectual property

Drahoš

2011

Prometheus

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The protection of traditional knowledge by means of intellectual property rights is one of the major concerns of international organizations. Less attention has been paid to the relationship between systems of indigenous innovation and intellectual property. Using Australia as a case study, the paper argues that indigenous innovation systems are located within a connectionist cosmological framework. The distinctive institutional features of this innovation system are identified. Key is that innovation in systems maintains the health of other systems. The commodity-based nature of intellectual property systems does not suit this kind of innovation. Property rights in land matter to this innovation system far more than intellectual property. Forms of intellectual property based on the right to distinguish one’s product in the market will generally be more useful to indigenous innovation than commodity regimes such as the patent system. Voluntary certification systems can probably be harnessed to much greater effect by indigenous business enterprises.

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A Place for Strangers: Towards a History of Australian Aboriginal Being

Cited by 4 publications

References 0 publications

The Paradox of Fictional Creatures

The Paradox of Fictional Creatures

Kurangara in Queensland?: A Critique of Duncan‐Kemp's Account

When cosmology meets property: indigenous people’s innovation and intellectual property

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