Christianity in Aboriginal Australia revisited

Schwarz, Carolyn; Dussart, Françoise

doi:10.1111/j.1757-6547.2010.00064.x

Cited by 25 publications

(5 citation statements)

References 24 publications

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“…They indicate that where the functions of literacy have been directly linked to religious beliefs and to alien government policies, as in the case of the Navajo, literacy has tended to remain in that language and in those domains. This historical context resonates with that of the Pintupi‐Luritja, whose exposure to literacy in the vernacular has historically been via the deeply colonising processes of translating the Lutheran bible and associated hymns (see Rafael , Comaroff and Comoroff , Jolly , Schwarz and Dussart ). The written record of the bible ( pipa in Aboriginal English) in central Australia spread from Hermannsburg in the 1870s and reached the Haasts Bluff and Papunya region from the 1940s.…”

Section: Translating ‘Freedom’ and ‘Equality’mentioning

confidence: 74%

The revealing processes of interpretation: Translating human rights principles into Pintupi‐Luritja

Holcombe

2015

Australian J of Anthropology

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The global language of English has emerged over the centuries as the language of human rights. This language embodies many Anglo key cultural concepts that we take for granted, related to some of our most fundamental epistemologies -such concepts as freedom, dignity, respect, reason and conscience, equality, individuality and the concept of 'rights' itself. By making explicit the cultural workings of these English concepts, and by considering English itself as a cultural universe, we can also examine Anangu core cultural concepts from a new perspective. A first step toward this juxtaposition of Anangu and English key cultural concepts is through the process of translating the Universal Declaration of Human Rights (UDHR) into Pintupi-Luritja. As Edward Sapir said in 1949, 'vocabulary is a very sensitive index of the culture of a people'. This article will principally examine the first Article of the UDHR to elaborate Anangu cultural forms of morality and conceptions of personhood. That there is no ready parallel of these concepts in this local vernacular, a Western Desert language, both reveals 'traditional' socio-moral priorities and elides contemporary dialogical processes, as conversations begin to explicate, if not to translate.

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Section: Translating ‘Freedom’ and ‘Equality’mentioning

confidence: 74%

The revealing processes of interpretation: Translating human rights principles into Pintupi‐Luritja

Holcombe

2015

Australian J of Anthropology

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“…34. See Schwarz and Dussart (2010) who cite various studies that argued that Christianity became a way to deal with various social problems for Aboriginal groups namely Bos (1988) on the advent of alcohol and petrol sniffing amongst the Yolngu; Tonkinson (1988Tonkinson ( & 2004 in relation to alcohol and vandalism at Jigalong and Myers (2010) on the threats of gambling and disco amongst the Pintupi. 35.…”

Section: Resultsmentioning

confidence: 99%

“…Similar observations have been made by many others. For example McDonald (2001McDonald ( & 2010; ; and Schwarz and Dussart (2010) who give an overview of literature in the field of Aboriginal Christianity. Also see on the issue of health, Christianity and sorcery and kinship.…”

Section: Resultsmentioning

confidence: 99%

Queensland Aborigines, Multiple Realities and the Social Sources of Suffering Part 2 Suicide, Spirits and Symbolism

Cox

2010

Oceania

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This is the second part of a paper that explores a range of magico-religious experiences such as immaterial voices and visions, in terms of local cultural, moral and socio-political circumstances in an Aboriginal town in rural Queensland. This part of the paper explores the political and cultural symbolism and meaning of suicide. It charts the saliency of suicide amongst two groups of kin and cohorts and the social meaningfulness and problematic of the voices and visions in relation to suicide, to identity and family forms and to funerals and a heavily drinking lifestyle. I argue that voices and visions are used to reinterpret social experience and to establish meaning and that tragically suicide evokes connectivity rather than anomie and here cannot be understood merely as an individualistic act or evidence of individual pathology. Rather it is about transformation and crossing a threshold to join an enduring domain of Aboriginality. In this life world, where family is the highest social value and where a relational view of persons holds sway, the individualistic practice of psychiatric and other helping professions, is a considerable problem.

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“…The driving concern with continuity and changethe hallmark of contemporary approaches over "salvage" ethnologies-further inflected studies of religion (Charlesworth et al 2005, Schwarz & Dussart 2010), art (Morphy 1991, Myers 2002, kinship and family structure (Babidge 2010), and accounts of indigenous life in Australia's regional towns (MacDonald 2001) and in metropolitan suburbs (Gale 1972). Only the occasional writer has taken issue with the statist imperative to foreground an indigenous/nonindigenous binary and has refused to write in these terms (Musharbash 2009, Sansom 1980.…”

Section: On the Para-ethnographicmentioning

confidence: 99%

Contemporary Anthropologies of Indigenous Australia

Lea

2012

Annu. Rev. Anthropol.

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This review covers sociocultural ethnographies of indigenous Australia from the 1970s to the present. It explores three trends: ethnographic reckonings with indigenous encapsulation within a liberal-settler state; the influence of international theoretical emphases; and movements toward an anthropology of the otherwise. The advent of land repossession, and the ethnographic and employment opportunities this created, indelibly shaped the discipline. With their immersion in land rights and native title, anthropologists were also embroiled in the state adjudication of indigeneity. Beyond the courts, the discipline struggled to shake the strictures of area studies and its ongoing, if unrecognized, imbrication in statist cultural logics. Consequently, indigenist anthropologies have not shifted, but perhaps helped affirm, the West's sense of being the apex of modernity. Emergent approaches, which refuse the ossifications of statist logics using forms of immersion and multimedia ethnography, show signs of ways forward. 187 Annu. Rev. Anthropol. 2012.41:187-202. Downloaded from www.annualreviews.org by University of Wisconsin -Madison on 10/12/12. For personal use only.

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Christianity in Aboriginal Australia revisited

Cited by 25 publications

References 24 publications

The revealing processes of interpretation: Translating human rights principles into Pintupi‐Luritja

The revealing processes of interpretation: Translating human rights principles into Pintupi‐Luritja

Queensland Aborigines, Multiple Realities and the Social Sources of Suffering Part 2 Suicide, Spirits and Symbolism

Contemporary Anthropologies of Indigenous Australia

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