Shown but not Shared, Presented but not Proffered: Redefining Ritual Identity among Warlpiri Ritual Performers, 1990-2000

Dussart, Françoise

doi:10.1111/j.1835-9310.2004.tb00257.x

Cited by 5 publications

(5 citation statements)

References 7 publications

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“…But in northern Australia, one must consider distinct Aboriginal populations and their interrelations not only in terms of governmental rationality but also in terms of relatedness and autonomy. As ethnographers of Indigenous Australia continue to demonstrate (see especially Dussart 2004; Merlan 1998), Indigenous social life is in large measure shaped by complex, intra‐Indigenous relations—mediated by, at times, state agencies and broader forms of governmental power. For instance, Larrakia assertions of ownership are not only addressed to the state or a broader settler public but also to neighboring Indigenous groups and to long‐grass campers.…”

Section: In Conclusionmentioning

confidence: 99%

“…In this article, I explore how such relationships between Aboriginal groups mediate, if not mitigate, some paradoxical features of Australian neoliberal governmentality. Although “neoliberalization” and “criminalization” are unavoidable glosses for understanding the various policies seeking to incentivize Aboriginal self‐care in the north, this article builds from the work of Fred Myers (1986) and Francesca Merlan (1998) and more recent analysis by Françoise Dussart (2004) to foreground a productive tension between “relatedness” and “autonomy” that informs relations between distinct Aboriginal groups, each differently articulated to shifting forms of capital and property as well as to the broader institutions and legal regimes of settler colonial Australia. As the ethnographic record so powerfully attests (Hiatt 1965; Merlan 1998; Myers 1986), to talk about how Aboriginal people relate to country is also to talk about how they relate to each other.…”

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confidence: 99%

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Running amok or just sleeping rough? Long‐grass camping and the politics of care in northern Australia

Fisher¹

2012

American Ethnologist

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In this article, I analyze efforts to remove Aboriginal people from town camps and public parks in Darwin, capital of Australia's Northern Territory. In early 2003, the territory government enjoined the corporate representative of Darwin's traditional owners to assert their prior title, thereby policing and reimagining public space by reference to this Aboriginal corporate custody. Public discourse, as reflected in news accounts, framed this move as engendering conflict, pitting one Aboriginal “mob” (owners) against another (campers), dividing those amenable to corporate recognition from those who more starkly confronted settler Australian sensibilities and suburban development. Here I explore forms of intra‐Aboriginal relationship that these tabloid accounts ignored and describe how such relationships have mediated, if not mitigated, paradoxical features of Australian neoliberal governmentality. [Indigenous Australia, Aboriginal homelessness, anthropology of the state, neoliberal governmentality, citizenship and sovereignty]

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Section: In Conclusionmentioning

confidence: 99%

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confidence: 99%

Running amok or just sleeping rough? Long‐grass camping and the politics of care in northern Australia

Fisher¹

2012

American Ethnologist

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“…As significant as such interventions in representing Indigenous social life have been, one can also learn a great deal from asking how the distinction of particular Indigenous groups may be vouchsafed in its display to other Aboriginal groups, performed in a technologically mediated intra‐Indigenous domain. Françoise Dussart has recently explored this issue with respect to women's ritual and its transformation into forms of intracultural performance as Warlpiri women perform for non‐Warlpiri Aboriginal peoples (2004). I seek to address Aboriginal kinship and media in a similar register, as they increasingly presuppose the colonial history of Northern Australia, the broader intra‐Aboriginal domain suggested by Dussart's work, and as they both cross and reaffirm such distinct Aboriginal identities as Warlpiri, Yolngu, Larrakiah, or Koori.…”

Section: Denaturalizing Radio Rethinking Kinshipmentioning

confidence: 99%

MEDIATING KINSHIP: Country, Family, and Radio in Northern Australia

Fisher

2009

Cultural Anthropology

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In Aboriginal Northern Australia, request programs are a ubiquitous, marked format for Indigenous radio broadcasting. Emerging from the activist drive of Indigenous media producers, and often instrumentally geared toward connecting prison inmates with their families and communities, such request programs invariably involve performative “shout‐outs” to close and extended kin. These programs bring together a lengthy history of Aboriginal incarceration and the geographic dispersal of kin networks with country and rock musics, the charged meaning of family in contemporary Indigenous Australia, and the emergent expressive idioms of radio requests. The essay discusses the performative, mediated interweaving of speech and country song in such request programs, analyzing their significance as recursive forms of an emergent, Indigenous public culture.

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“…Yawulyu/awelye was once an essential part of the social and economic fabric of Aboriginal life in Central Australia (Bell 1993;Glowczewski 1999;Dussart 2004;Turpin and Ross 2004). Although it is still actively performed today, its future role is uncertain in the light of the lifestyle changes wrought by colonization and ensuing rapid changes in Central Australian society.…”

Section: Introductionmentioning

confidence: 98%

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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Shown but not Shared, Presented but not Proffered: Redefining Ritual Identity among Warlpiri Ritual Performers, 1990-2000

Cited by 5 publications

References 7 publications

Running amok or just sleeping rough? Long‐grass camping and the politics of care in northern Australia

Running amok or just sleeping rough? Long‐grass camping and the politics of care in northern Australia

MEDIATING KINSHIP: Country, Family, and Radio in Northern Australia

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

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