Discourses on Aboriginality and the politics of identity in urban Australia1

Hollinsworth, David

doi:10.1002/j.1834-4461.1992.tb02409.x

Cited by 43 publications

(22 citation statements)

References 11 publications

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“…Participants' narratives perpetuated the notion that welfare dependency is a major problem in the Indigenous community, as is the stereotype that Indigenous people take advantage of government handouts (Hollinsworth, 1992). This was captured in this Indigenous manager's assertion:…”

Section: Another Common Way This Manifests Itself Is In Indigenous Bumentioning

confidence: 98%

Network position and identity: A language-based perspective on strategizing

Schepis¹,

Purchase²,

Ellis³

2014

Industrial Marketing Management

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Publisher's copyright statement: NOTICE: this is the author's version of a work that was accepted for publication in Industrial marketing management. Changes resulting from the publishing process, such as peer review, editing, corrections, structural formatting, and other quality control mechanisms may not be reected in this document. Changes may have been made to this work since it was submitted for publication. A denitive version will be subsequently published in Industrial marketing management, 2014, 10.1016/j.indmarman.2014.02.009 Use policyThe full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details.

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Section: Another Common Way This Manifests Itself Is In Indigenous Bumentioning

confidence: 98%

Network position and identity: A language-based perspective on strategizing

Schepis¹,

Purchase²,

Ellis³

2014

Industrial Marketing Management

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“…In doing so, their blood talk, for some, sits uncomfortably close to the very blood discourses that formed a critical role in colonial oppression. Yet the irony of anthropologists paternalistically explaining the shortfalls of an Aboriginal false consciousness, predicated on an apparent lack of understanding of the instruments of white racial oppression, is, for us, a more telling disjuncture (Berndt and Berndt 1992;Coombs et al, 1983;Keefe 1988;Hollinsworth 1992;Tonkinson, 2012).…”

Section: Resultsmentioning

confidence: 99%

“…Gooda (cited in Tonkinson 2012) is not alone among Aboriginal people in producing conceptually inconvenient 'talking back' using essentialist blood talk, nor is Tonkinson in her concerns about the acceptability of Aboriginal expressions of Aboriginality (Berndt and Berndt 1992;Coombs et al, 1983;Keefe 1988;Hollinsworth 1992). Keefe's analysis of whether Aboriginality should exist as 'persistence' or 'resistance' is one such example.…”

Section: Colonial Blood Talk and 'Our Aborigines'mentioning

confidence: 99%

Blood in our hearts or blood on our hands? The viscosity, vitality and validity of Aboriginal ‘blood talk’.

Bond

Brough

Cox

2014

IJCIS

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Authors' biographical notes:Chelsea is a Munanjahli and South Sea Islander health researcher and lecturer in Aboriginal and Torres Strait Islander studies.Mark is a social anthropologist with extensive experience in transcultural health research and teaching. His work emphasises strengths-based, anti-oppressive approaches to health and social care.Leonie is a social anthropologist whose work examines the intersection of colonial history, policy and practice, knowledge, power, class, race relations and wellbeing. She teaches and publishes the relationship between history, culture and health embracing the philosophy of cultural safety. AbstractBlood metaphors abound in everyday social discourse among both Aboriginal and nonAboriginal people. However, 'Aboriginal blood talk', more specifically, is located within a contradictory and contested space in terms of the meanings and values that can be attributed to it by Aboriginal and non-Aboriginal people. In the colonial context, blood talk operated as a tool of oppression for Aboriginal people via blood quantum discourses, yet today, Aboriginal people draw upon notions of blood, namely bloodlines, in articulating their identities. This paper juxtaposes contemporary Aboriginal blood talk as expressed by Aboriginal people against colonial blood talk and critically examines the ongoing political and intellectual governance regarding the validity of this talk in articulating Aboriginalities.

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“…This erasure of an Aboriginal presence is linked to a refusal to recognise that cultural interpenetration and hybridity characterises many Indigenous lives, regardless of how they may choose to represent their identities socially and politically (Dodson, 1994;Anderson, 1997). Authenticity is regarded as compromised by both movement away from remote areas and by appropriation of non-Indigenous or urban practices and beliefs (Hollinsworth, 1992). Such movements and changes occur even though for most Aboriginal people urbanisation and displacement from homelands 'came to them' rather than they moved toward it (Byrne, 2003;Byrne and Nugent, 2004).…”

Section: Racialisations: Authenticity and Recognitionmentioning

confidence: 96%