Archaeology and the Dreaming: Toward an Archaeology of Ontology

David, Bruno

doi:10.1002/9780470773475.ch3

Cited by 14 publications

(5 citation statements)

References 22 publications

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“…The cosmology bound people to the land in intricate webs of meaning that also sustained long-term economic usage. For a range of recent work on the Arrernte see Austin-Broos (2001, 2009) and David (2008). For a more reflexive piece on the production of knowledge about the Arrernte, Gill (1998) provides a fascinating account of successive descriptions of tribal beliefs and practices as constructed by anthropologists and other non-Arrernte observers.…”

Section: Alice Springs/mparntwe: Precolonial and Colonialmentioning

confidence: 98%

Representing Country in the Creative Postcolonial City

Short

2012

Annals of the Association of American Geographers

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This article contributes to theories of the postcolonial city. The town of Alice Springs/Mparntwe is situated in the middle of Australia. Its shift from colonial control center to postcolonial city involves four interrelated processes: land rights negotiations, residential segregation, the use and regulation of public space, and the development of a cultural-creative economy based on "Aboriginal" art. Continuances and ruptures of the postcolonial city are highlighted by exploring the paradox of cultural prominence and economic importance of Aboriginal art with the continuing residential marginalization of many Aboriginal inhabitants. The city resonates with the tensions between the postcolonialism of new national imaginaries and the continuing colonialism expressed and embodied in the commodification of "Aboriginal" art.Este artículo aporta a las teorías de la ciudad poscolonial. El pueblo de Alice Springs/Mparntwe está situado en la mitad de Australia. Su salto de centro de control colonial a ciudad poscolonial involucra cuatro procesos interrelacionados: negociaciones por derechos de tierras, segregación residencial, uso y regulación del espacio público, y el desarrollo de una economía cultural creativa basada en el arte "aborigen." Las continuidades y rupturas de una ciudad poscolonial se destacan explorando la paradoja de la prominencia cultural e importancia económica del arte aborigen frente a la continuada marginalización residencial de muchos habitantes aborígenes. La ciudad resuena con las tensiones existentes entre el poscolonialismo de nuevos imaginarios nacionales y el colonialismo continuado que se expresa e incrusta en la co-modificación del arte "aborigen." Palabras clave: reclamaciones de tierra aborigen, Alice Springs/Mparntwe, economía creativa, ciudad poscolonial, segregación residencial.

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Section: Alice Springs/mparntwe: Precolonial and Colonialmentioning

confidence: 98%

Representing Country in the Creative Postcolonial City

Short

2012

Annals of the Association of American Geographers

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“…By contrast, David (2006) offers a phenomenologically informed, ontological inquiry into the character of Australian rock art in his discussion of rock art and the Dreaming. His concern, which is based on his reading of Heidegger's Being and Time, is with processes of dwelling.…”

Section: Rock Surface and Landscape: The Importance Of Ontological Co...mentioning

confidence: 99%

“…Some rock art scholars focusing on the role of rock surfaces in the production of rock art images and the relationship between rock art sites and landscapes have tended to present an ontological distinction between rock as an inert substrate and the cultural images carved or painted on the rock surface. For example, the notion of aménagement proposed by researchers working at Chauvet and Nawarla Gabarnmang creates a false sense of a distinction among active human agents asserting themselves on an inactive or passive material environment; this theme also prevails in David's (2006) account of dwelling and rock art landscapes. The work of Helskog (1999Helskog ( , 2004Helskog ( , 2014 and Jones and colleagues (2011) problematizes how rock surfaces are implicated in the production of rock art images.…”

Section: Rock Surface and Landscape: The Importance Of Ontological Co...mentioning

confidence: 99%

“…Ontological discussions in rock art studies have mainly taken the former approach: Rock art scholars have sought to define the ontological category of rock art-making societies, arguing for shamanism, and possibly animism, as key ontological categories (e.g., Dowson 2009, Lewis-Williams 2001. Attempts to discuss ontology through phenomenological accounts of dwelling (David 2006) also uphold an emphasis on meaning and the cultural construction of belief. This review has sought to take the latter approach, thinking about ontology as a way to examine the ground on which we base our analyses.…”

Section: Conclusion: Relational Rock Art Studiesmentioning

confidence: 99%

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Rock Art and Ontology

Jones

2017

Annu. Rev. Anthropol.

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This article reviews recent ontological debates in archaeology and examines how ontology has been discussed in rock art studies. It questions the prevailing symbolic analysis of rock art and critically questions the epistemological foundations of “informed” and “formal” approaches to rock art. The article evaluates ontological debates within rock art studies and argues for a committed approach to ontology that uses anthropological understandings of ontology as an analytical tool and a method for generating fresh concepts. The article then reviews the ontological dimensions of a series of aspects of rock art studies, including the production of rock art images, their placement on the rock surface, their position in the landscape, and their relationship to formation processes. The article concludes by arguing that ontological questions not only relate to the interpretation of rock art images, but touch on all aspects of rock art.

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“…These examples suggest that human relations with such entities-part of what Burch called the nonempirical environment-were profoundly spatial in nature. Landscape features anchored human knowledge and experiences of other-than-human phenomena, lending them a materiality that has implications for an archaeology of ontology (Olsen 2010;David 2006). Such an archaeology explores material remains and their contexts in order to reconstruct how people in the past experienced the world.…”

Section: Introductionmentioning

confidence: 99%

The Nonempirical Past: Enculturated Landscapes and Other-than-Human Persons in Southwest Alaska

Hill

2012

Arctic Anthropology

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In 1971, Ernest S. Burch identifi ed "nonempirical phenomena" as variables in travel and settlement decision-making among Iñupiaq Eskimo of Northwest Alaska. This article parses the term "nonempirical" and advocates the use of Hallowell's (1960) term "other-than-human" to describe the extraordinary persons known to Yupiit and Inupiat of Alaska. I discuss the ways in which place names and oral narratives can contribute to an understanding of the relational, intersubjective nature of Yupiit interactions with other-than-human persons and describe how such relations were anchored in enculturated landscapes. Finally, I address how archaeology is uniquely positioned to contribute to reconstructions of prehistoric ontologies that materialized relations between "real people" and the other-than-human persons with whom they shared the animated, dynamic landscapes of Southwest Alaska.

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Archaeology and the Dreaming: Toward an Archaeology of Ontology

Cited by 14 publications

References 22 publications

Representing Country in the Creative Postcolonial City

Representing Country in the Creative Postcolonial City

Rock Art and Ontology

The Nonempirical Past: Enculturated Landscapes and Other-than-Human Persons in Southwest Alaska

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