“…This maintenance is dependent on a communicative encounter, one that requires agents, agentic forces and a context for action. Maintenance of species, or ecological health more broadly, involves action that brings about change as well as continuity in context and which also enacts the flow of responsibility back and forth between kin in a kincentric ecology (Poirier ; Povinelli , , ; Sansom ). In this case, the incisions on the na‐wubunkarr are embedded in a communicative exchange between past Binbingka and Yanyuwa hunters, human and non‐human kin, ancestors and elements of an inter‐connected world of relationships and politics that exist across time and space.…”
Section: A Relational Sphere Of Influence and Meaningmentioning
confidence: 99%
“…and ). Like the rest of the landmass that is Australia, Wulubulu and Liyalkangka were brought into being by the Ancestral Beings that reside in the lands and waters (see also Morphy , Poirier , Rumsey , Sansom for further articulations of Ancestral Beings and their activity). Located approximately 5 km west from the remote township of Borroloola in the southwest Gulf of Carpentaria (northern Australia), Wulubulu and Liyalkangka are found in what was once country belonging to members of the Binbingka language group.…”
This paper considers themes of species maintenance and place engagement in Yanyuwa country, northern Australia. It traces the complexity of interpretations and relational contexts involved in places that are commonly – and we argue – misleadingly, referred to as increase and magic sites. Examining one specific place, at which people carry out maintenance rituals, we explore the complex bonds that unite Yanyuwa with the geography that is the Ancestral Hill Kangaroo. Not content with the classificatory habit of declaring actions either increase oriented or hunting magic, this research more fully explicates the relational substance of places that play a key role in ecological health. This is achieved by asking how might the profundity of a place of relational importance, such as a maintenance site, be better understood and written of in ways that convey an Indigenous ontology and epistemology?
“…This maintenance is dependent on a communicative encounter, one that requires agents, agentic forces and a context for action. Maintenance of species, or ecological health more broadly, involves action that brings about change as well as continuity in context and which also enacts the flow of responsibility back and forth between kin in a kincentric ecology (Poirier ; Povinelli , , ; Sansom ). In this case, the incisions on the na‐wubunkarr are embedded in a communicative exchange between past Binbingka and Yanyuwa hunters, human and non‐human kin, ancestors and elements of an inter‐connected world of relationships and politics that exist across time and space.…”
Section: A Relational Sphere Of Influence and Meaningmentioning
confidence: 99%
“…and ). Like the rest of the landmass that is Australia, Wulubulu and Liyalkangka were brought into being by the Ancestral Beings that reside in the lands and waters (see also Morphy , Poirier , Rumsey , Sansom for further articulations of Ancestral Beings and their activity). Located approximately 5 km west from the remote township of Borroloola in the southwest Gulf of Carpentaria (northern Australia), Wulubulu and Liyalkangka are found in what was once country belonging to members of the Binbingka language group.…”
This paper considers themes of species maintenance and place engagement in Yanyuwa country, northern Australia. It traces the complexity of interpretations and relational contexts involved in places that are commonly – and we argue – misleadingly, referred to as increase and magic sites. Examining one specific place, at which people carry out maintenance rituals, we explore the complex bonds that unite Yanyuwa with the geography that is the Ancestral Hill Kangaroo. Not content with the classificatory habit of declaring actions either increase oriented or hunting magic, this research more fully explicates the relational substance of places that play a key role in ecological health. This is achieved by asking how might the profundity of a place of relational importance, such as a maintenance site, be better understood and written of in ways that convey an Indigenous ontology and epistemology?
“…Les humains sont partie prenante de ceux-ci. Non seulement ils les actualisent dans les mises en scène rituelles, mais ils y réfèrent dans leur vie quotidienne (Poirier 2004). Parcourir les plaines sablonneuses en compagnie des Aborigènes ne peut jamais être banal ou monotone.…”
Cette peinture raconte le Rêve des Sept Soeurs (Minyipuru), au « pays » des Martu, dominé par les plaines et les dunes de sable recouvertes de spinifex. Les gradations de couleur évoquent les cinq étapes de régénérescence de la végétation qui font suite à la pratique de brûlis en mosaïque. Reproduit avec la permission de Martumili Artists. Acrylique sur toile, 324 x 508 cm., 2009. Collection du National Museum of Australia.
“…the wind necessarily has both material and spiritual dimensions to it, which are intrinsically linked. In local representations of the body, when the wind penetrates any one of the human body's openings, it becomes breath; as breath, the wind could not possibly be considered intrusive ... the wind is thus consubstantial with humans: they share the same ancestral essence (Poirier 2004: 59).…”
Section: A Semantic Complexmentioning
confidence: 99%
“…Breath, wind, and spirit here constitute an interacting totality (Peile 1985: 81, cited in Poirier 2004: 59).…”
Over the centuries among many peoples, wind, air, breath, and notions of soul and life‐force have been regarded as intertwined semantically and in their effects on the world. Humans and intangible and invisible non‐human agents are often said to share these elements. Life as breath and wind as spirit, and both as evidence of consciousness, intention or soul, allow persons to abridge what they otherwise view as the separate domains of solid and non‐solid phenomena. They may understand them as transformable one into the other: human becoming spirit and spirit taking on human characteristics and form. The further association of this complex with smell reinforces the cyclical idea of human and non‐human transformation, by presenting it as what we ethnocentrically call a material and spiritual cycle, because smell itself has molecular origin and effect and yet, as regards vision and touch, can be elusive like spirit. The particular case described is of Bantu‐speaking inhabitants of the East African coast, and shows how Muslims and non‐Muslims have common metaphysical assumptions concerning this semantic cluster despite differences of religious belief.
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