Beyond assimilation and refusal: a Warlpiri perspective on the politics of recognition

Hinkson, Melinda

doi:10.1080/13688790.2017.1334281

Cited by 18 publications

(7 citation statements)

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“…Recognition is sometimes understood as a totalising process, that forces Indigenous people to choose between assimilation or refusal (Simpson ). Hinkson (), who views recognition as an “ever‐present structuring arrangement in relations between Aboriginal and non‐Aboriginal people”, suggests that we not overstate the effects of recognition on how Indigenous people see themselves. The arrival of the first missionary in 1916 brought Christianity to Warruwi.…”

Section: Regimes Of Recognition At Warruwimentioning

confidence: 99%

The wrong t‐shirt: configurations of language and identity at Warruwi Community

Singer

2018

Australian J of Anthropology

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On June 22nd 1916, Reverend James Watson was brought to Warruwi in a canoe by a group of Maningpurru people. A re‐enactment of this event was staged at the beach called Angpungijpa or Watson's Landing on the 22nd of June 2016. The performers wore either a yellow or blue t‐shirt and the two colours were interpreted by many participants as representing the languages Mawng and Kunwinjku. In interpreting the t‐shirts, people made a direct connection between language and identity, invoking the ‘language tribe’ (Rumsey 1993). In other contexts, however, language ownership is claimed by connecting language to identity indirectly, via patrilineal clan (Merlan 1981). The multiple configurations of language and identity available at Warruwi reflect the way that clan groupings, significant within the current regime of recognition in the region (Povinelli ) co‐exist with the ‘language tribes’ of earlier eras and other groupings both long‐standing and emergent.

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Section: Regimes Of Recognition At Warruwimentioning

confidence: 99%

The wrong t‐shirt: configurations of language and identity at Warruwi Community

Singer

2018

Australian J of Anthropology

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“…In Australia, we have seen, for example, Melbourne Koorie collectives lead highly disruptive protests against the forced closure of remote communities in Western Australia, with smoking ceremonies throwing peak‐hour traffic into chaos (Cowie and Jacks ). Yet, as Dalley highlights in her contribution, recognition of rights in land remains a key aspiration of many Australian Aboriginal communities, and in those circumstances where native title is conferred, it is embraced rather than ‘refused’ (Balaton‐Chrimes and Stead ; Hinkson ; Simpson ).…”

Section: Resurgence: Anthropology Of the New?mentioning

confidence: 99%

Shifting Indigenous Australian Realities: Dispersal, Damage, and Resurgence: Introduction

Hinkson

Vincent

2018

Oceania

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The new millennium has seen the landscape of Australian Indigenous politics and policy rapidly transformed. This overview essay explores these transformations, highlighting the rise of incorporation and intervention as preferred modes of governance in this period. The essay argues for a need for anthropological attention to grapple with settler colonial legacies as well as higher level processes at work in the contemporary circumstances of Aboriginal people's lives. It offers three terms through which these circumstances might be approached: Dispersal refers to the uneven and unpredictable distribution of policy and ecological effects, the advent of more dispersed and pervasive technologies of governmental surveillance, and new patterns of and reasons for Indigenous movement. Damage glosses questions of suffering, harm, poverty, and also a broader condition: the ecological wreckage colonial capitalist developments often leave in their wake. Resurgence addresses the variety of creative responses made by Indigenous people as they endure and attempt to transcend this intensified governance of their lives.

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“…In the 1950s, some people who were wracked by homesickness for kin and country left the northern settlement and walked 500 kilometers through the desert back to the settlement from which they had been removed. From the 1960s, children were taken on interstate school excursions, and from the 1970s people traveled increasingly farther afield to pursue higher education, to lobby politicians, to participate in art exhibitions, to play Australian rules football, and to visit city‐based kin and friends (Burke ; Campbell ; Hinkson ).…”

Section: Distinguishing Displacementsmentioning

confidence: 99%

Turbulent dislocations in central Australia:

Hinkson

2018

American Ethnologist

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A Warlpiri woman is exiled from her community in Australia's Central Desert and pursues a new life in metropolitan Adelaide. The state promises that Aboriginal people will have better life prospects beyond their remote territories, but the grueling disruptions of their relationships to place shows otherwise. To be caught between alternate and transforming subjectivities associated with the desert and the city is to inhabit a particular kind of exile. Under contemporary conditions, exile acquires new ambiguities and intensities, as anxious mobility and digital communication enable people to participate in aspects of life from which they have been physically separated, albeit in attenuated ways. Exile is a contradictory experience of liberation and entrapment that generates, but ultimately withholds, new possible selves and lives.

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Beyond assimilation and refusal: a Warlpiri perspective on the politics of recognition

Cited by 18 publications

References 0 publications

The wrong t‐shirt: configurations of language and identity at Warruwi Community

The wrong t‐shirt: configurations of language and identity at Warruwi Community

Shifting Indigenous Australian Realities: Dispersal, Damage, and Resurgence: Introduction

Turbulent dislocations in central Australia:

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