Who Owns the ‘De-Aboriginalised’ Past? Ethnography meets photography: a case study of Bundjalung Pentecostalism

Ono, Akiko

doi:10.22459/epak.03.2011.04

Cited by 1 publication

(2 citation statements)

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“…8 Of these, 2.7% of Aboriginal people identify as Pentecostal, double the statistic for the wider population. In fact, Aboriginal Pentecostals seem to have used this religious form from the 1920s (Calley 1955;Calley and Reay 1964;Ono 2011Ono , 2012, or even earlier. Malcolm Calley's ethnographic research took place during official racial segregation, which was maintained until Aboriginal peoples received citizenship in the 1960s.…”

Section: Aboriginal Pentecostalism As Heteropolismentioning

confidence: 99%

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Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place

Riches

2018

Religions

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This article builds upon a previous application of Nimi Wariboko's "Charismatic City" proposal, adapting it to the Australian context. Within this metaphor, the Pentecostal worshipper is situated in a rhizomatic network that flows with particular energies, forming a new spirit-ed common space that serves as the basis of global civil society. In this network, the culturally dominant metropolis and the culturally alternative heteropolis speak in distinct voices or tongues: An act that identifies and attunes participants to the Spirit's existing work in the world. Here, two interweaving Australian Pentecostalisms are presented. The metropolis in this example is Hillsong Church, well known for its song repertoire and international conferences. In contrast, the heteropolis is a diverse group led by Aboriginal Australian pastors Will and Sandra Dumas from Ganggalah Church. In 2017, Hillsong Conference incorporated a Christianised version of an "Acknowledgement to Country," a traditional Indigenous ceremonial welcome, into its public liturgy, which is arguably evidence of speaking new languages. In this case, it also serves a political purpose, to recognise Aboriginal Pentecostals within a new commons. This interaction shows how Joel Robbin's Pentecostal "impulses" of "globalization," "cultural fragmentation" and "world-making" can operate simultaneously within the ritual life of national churches.

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Section: Aboriginal Pentecostalism As Heteropolismentioning

confidence: 99%

“…(Calley 1955, pp. 4, 47) More recently, Ono (2011Ono ( , 2012 returned to these Bundjalung churches with Calley's printed photographs to reconstruct an oral history of these congregations. Her conclusion was that even today, many aspects of the Dreaming remained.…”

Section: Aboriginal Pentecostalism As Heteropolismentioning

confidence: 99%

Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place

Riches

2018

Religions

View full text Add to dashboard Cite

show abstract

Who Owns the ‘De-Aboriginalised’ Past? Ethnography meets photography: a case study of Bundjalung Pentecostalism

Cited by 1 publication

References 8 publications

Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place

Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place

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