Dream Trackers: Yapa Art and Knowledge of the Australian Desert

Glowczewski, Barbara

doi:10.1525/ac.2004.15.2.69

Cited by 7 publications

(4 citation statements)

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“…Spatial approaches such as land maps are thus likely to be equally important for helping to convey TEK in its broader context. Social-ecological relationships to land and resource species as mediated through kinship networks represent another conceptual construct by which Aboriginal people organized their ecological knowledge (Warnayaka Art Centre and Glowczewski 2000).…”

Section: Knowledge Of Aboriginal Use and Management Of The Environmentmentioning

confidence: 99%

Australian Aboriginal Peoples' Seasonal Knowledge: a Potential Basis for Shared Understanding in Environmental Management

Prober

O’Connor²,

Walsh³

2011

E&S

123

131

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Natural resource scientists and managers increasingly recognize traditional ecological knowledge (TEK) for its potential contribution to contemporary natural resource management (NRM) and, through this, to more resilient social-ecological systems. In practice, however, inadequate cross-cultural means to organize and communicate TEK can limit its effective inclusion in management decisions. Indigenous seasonal knowledge involving temporal knowledge of biota, landscapes, weather, seasonal cycles, and their links with culture and land uses is one type of TEK relevant to this issue. We reviewed the literature on Australian Aboriginal seasonal knowledge to characterize contemporary and potential applications to NRM. This knowledge was often documented through cross-cultural collaboration in the form of ecological calendars. Our analysis revealed a variety of basic and applied environmental information in Aboriginal seasonal descriptions and calendars that can contribute directly to NRM. Documented applications have been limited to date, but include fire management, inclusion as general material in NRM plans, and interpretative information about environments. Emerging applications include water management and climate change monitoring. Importantly, seasonal knowledge can also contribute indirectly to NRM outcomes by providing an organizing framework for the recovery, retention, and crosscultural communication of TEK and linking to its broader cultural and cosmological contexts. We conclude that by facilitating the combination of experiential with experimental knowledge and fostering complementarity of different knowledge systems, Aboriginal seasonal knowledge can increasingly contribute to more resilient social-ecological outcomes in NRM. Nevertheless, the seasonal framework should augment, rather than override, other approaches to cross-cultural NRM such as those with spatial and/or social-ecological emphasis.

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Section: Knowledge Of Aboriginal Use and Management Of The Environmentmentioning

confidence: 99%

Australian Aboriginal Peoples' Seasonal Knowledge: a Potential Basis for Shared Understanding in Environmental Management

Prober

O’Connor²,

Walsh³

2011

E&S

123

131

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“…Drawing on this, Barbara Glowczewski has made her audio and video recordings of yawulyu and other songs made at Lajamanu in the 1980s available to Warlpiri people via the Internet. The song files are linked to the relevant field notes with texts and explanations (see Glowczewski 2000).…”

Section: Wirliyajarrayi (Willowra)mentioning

confidence: 99%

Sustaining Women'sYawulyu/Awelye: Some Practitioners' and Learners' Perspectives

Barwick

Laughren

Turpin

2013

Musicology Australia

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In 2010 the authors visited various Central Australian communities, including Willowra, Tennant Creek, Alekarenge, Barrow Creek and Ti Tree, to interview some of our research collaborators past and present about how they saw the present and future of their yawulyu/awelye traditions. Yawulyu (in Warlpiri and Warumungu) and Awelye (in Kaytetye and other Arandic languages) are cognate names for women's country-based rituals, including songs, dancing, ritual objects and knowledge surrounding particular country and Dreaming stories. In the course of our research we spoke to women from different communities, different age groups, different language groups, and different clans, seeking to open discussion about past and contemporary practices of learning, performing and teaching this performancebased knowledge, to help us understand what the practitioners saw as the most fruitful ways of sustaining the traditions, as well as what difficulties they saw in their way. In this article we present statements from many of the women interviewed, highlighting the key issues that emerged and discussing the importance of recordings and other documentation of performances for the future sustainability of the various yawulyu/awelye traditions discussed.

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“…In his description of traditional Aboriginal societies as "economies of oral information", Michaels (1985) was visionary in conceptualising the tracks linking different groups across space as "information channels" on which, as with all revelatory systems of knowledge, specific social and cultural constraints applied (Langton, 1994). The network image inspired by the Aboriginal knowledge economy -an analogy which would some ten years later become the most pregnant representation of the World Wide Web -also inspired Barbara Glowczewski's topological analysis of Warlpiri cosmology and social organisation and her subsequent multimedia work (Glowczewski, 2000(Glowczewski, , 2005.…”

Section: The Yolngu Zorba: From Local Disco Nights To International Stage Productionsmentioning

confidence: 99%

Yolngu Zorba meets Superman

Healy¹

2013

anthrovision

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You know that little clip that we took over at Ramingining? It's been shown all around the world!" Frank Garawirritja, 2008 1 "Not one of the Chooky Dancers owns a computer. But their foot-shuffling, pelvis-thrusting moves have made them Internet stars. " Louise Schwartzkoff, Sydney Morning Herald, 2008 1The "little clip" that turned a group of young Aboriginal men from a remote community in Arnhem Land into the world known Chooky Dancers after becoming a YouTube hit is called "Zorba the Greek Yolngu style". It was performed, and filmed in September 2007 during a local festival organised in Ramingining, an Aboriginal township situated in the westernmost corner of the East Arnhem Shire, in Australia's Northern Territory. This remote community of 700 residents is part of a vast tropical region sometimes referred to by anthropologists as the "Yolngu bloc".

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Dream Trackers: Yapa Art and Knowledge of the Australian Desert

Cited by 7 publications

References 0 publications

Australian Aboriginal Peoples' Seasonal Knowledge: a Potential Basis for Shared Understanding in Environmental Management

Australian Aboriginal Peoples' Seasonal Knowledge: a Potential Basis for Shared Understanding in Environmental Management

Sustaining Women'sYawulyu/Awelye: Some Practitioners' and Learners' Perspectives

Yolngu Zorba meets Superman

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