Homeland Emotion: An Emotional Geography of Heritage and Homeland

Kearney, Amanda

doi:10.1080/13527250902890746

Cited by 33 publications

(17 citation statements)

References 6 publications

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“…Often represented by cultural keystone places (Cuerrier et al 2015). "Emotional geography" (Kearney 2009). Ancestral connections to the landscape, e.g., landscape represented by shamanic gown (Humphrey 1995).…”

Section: Biocultural Diversity and Ethnoveterinary Knowledgementioning

confidence: 99%

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Biocultural diversity: a Mongolian case study

Seele¹,

Esler²,

Cunningham³

2019

E&S

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Although conceptual frameworks describing biodiversity and cultural keystone species have been widely accepted over the past 15 years, there remains a need for an overarching framework that covers the various components of biocultural diversity. We present a conceptual framework to enable the better understanding, monitoring, and maintenance of biocultural diversity across a range of spatial scales, from the landscape and ecosystem level to the species and gene/meme level. This is done by combining the concepts of biological diversity and cultural diversity, including cultural values and symbols, ethnoscientific approaches, as well as power relations and institutions, to form a biocultural diversity framework. To illustrate the framework, we use a systems diagram and practical examples from a case study on the ethnoveterinary knowledge and practices of Mongolian pastoralists. Ethnoveterinary knowledge is an example of traditional ecological knowledge and therefore offers valuable insight into biocultural diversity. Using the conceptual framework as a tool, our investigation of biocultural diversity in the Mongolian pastoralist context strongly suggests that an understanding of the historical, political, and cultural contexts, as well as the interrelatedness of cultural processes and ecological systems, is essential for maintaining biocultural diversity. More specifically, our results indicate that retaining a mobile herding way of life as well as the associated balance and communication with nature, is vital for both the continued transmission of ethnoveterinary knowledge and the sustainable use of ecological resources that Mongolian pastoralists rely on. There is a need for national policies that acknowledge, support, and maintain the important and complex processes underlying the Mongolian landscape and the associated worldviews, knowledge, and practices. The development of a coherent framework for biocultural diversity therefore allows for a clearer understanding of the various components and the selection of appropriate indicators for monitoring biocultural diversity.

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Section: Biocultural Diversity and Ethnoveterinary Knowledgementioning

confidence: 99%

“…Participatory photomapping (Bennett and Lantz 2014). Ethnoarcheology (Kearney 2009). Ethnocartography (Chapin and Threlkeld 2001).…”

Section: Biocultural Diversity and Ethnoveterinary Knowledgementioning

confidence: 99%

Biocultural diversity: a Mongolian case study

Seele¹,

Esler²,

Cunningham³

2019

E&S

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“…The emotional engagements and interactions that we have observed of senior men and women with Kurrmurnnyini form part of people's broader experiences that help to define their relationship(s) to cultural heritage (Kearney ). These contemporary emotional engagements can best be viewed as cultural expressions triggered by some place or event – in this case, seeing Kurrmurnnyini from a distance or visiting the site and its rock art.…”

Section: Discussion and Concluding Thoughtsmentioning

confidence: 97%

‘Who do you want to kill?’ Affectual and relational understandings at a sorcery rock art site in the southwest Gulf of Carpentaria, northern Australia

Brady

Bradley

2016

Royal Anthropological Inst

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This article explores the affectual and relational contexts in which rock art is embedded through an exploration of the encounters, reactions, and responses to a well‐known sorcery rock art site known as Kurrmurnnyini in northern Australia's southwest Gulf country. These encounters with a culturally powerful place, and the emotions derived from people's personal memories and experiences of Kurrmurnnyini and its sorcery‐infused rock art, are vital to establishing an understanding of contemporary perceptions of what is clearly more than an ‘archaeological site’. We contend that by turning our attention to the often‐overlooked affectual and relational dimensions of rock art and the contexts in which it is found, researchers place themselves in a better position to access and become aware of the agency and affect of graphic imagery as well as the significance these powerful images and places hold for people today.

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“…Listening contributes to how many Aboriginal people familiarize and position themselves within the world; one reason for this being the emphasis placed on oral traditions (Eckermann 2010;Rose 2004;Sherwood 2010;Smith 1999). Kearney (2009) writes of how senses and emotions influence the ways in which Yanyuwa, in the southwest Gulf of Carpentaria, Northern Territory, interact with their environment, and the sentient beings that live within an Indigenous Country. For Yanyuwa, a distinction is made between listening, hearing and seeing.…”

Section: Reflexivity Listening and Border Thinkingmentioning

confidence: 99%

Decolonizing the Intercultural: A Call for Decolonizing Consciousness in Settler-Colonial Australia

Bradfield¹

2019

Religions

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Throughout this article I make a case for decolonizing consciousness as a reflexive orientation that reforms the ways in which Indigenous and non-Indigenous life-worlds are navigated and mutually apprehended in a settler colonial context. I consider how through decolonizing dominant habits of thought and action an intercultural dialogue responsive of diverse and mutually informing realities may be cultivated. This article aims to first introduce the key characteristics of ‘decolonizing consciousness’, this being reflexivity, deep listening, and border thinking. Using the Darling River in New South Wales, Australia, as a backdrop, I consider how place and environment are agents and facilitators of a contested intercultural dialogue where Indigenous and non-Indigenous ontologies, epistemologies, and axiologies often come to head. Drawing on fieldwork conducted with Aboriginal residents in far western New South Wales, as well as literature on decolonizing theory and Indigenous knowledge systems from different socio-cultural contexts, I argue that intercultural dialogue begins with reflexive contemplation of how one’s lived experiences is embedded in the realities of others.

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Homeland Emotion: An Emotional Geography of Heritage and Homeland

Cited by 33 publications

References 6 publications

Biocultural diversity: a Mongolian case study

Biocultural diversity: a Mongolian case study

‘Who do you want to kill?’ Affectual and relational understandings at a sorcery rock art site in the southwest Gulf of Carpentaria, northern Australia

Decolonizing the Intercultural: A Call for Decolonizing Consciousness in Settler-Colonial Australia

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