<i>Dingo Makes Us Human: Life and land in an Australian Aboriginal culture.</i> DEBORAH BIRD ROSE

Joy, Morny

doi:10.1525/ae.1995.22.3.02a00310

Cited by 11 publications

(16 citation statements)

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“…Adherence to Ngurra-kurlu becomes then a template for the whole of Warlpiri culture, an efficient pedagogy (way of teaching), a process for building identity and self-esteem, a way of looking after the health of people and the health of Country as well as a framework to create successful projects that are relevant to Warlpiri people. Rose (2000Rose ( , 2008 and Povinelli (1995Povinelli ( , 2016) also highlight the deeper social implications of Law and how it might be seen as working on a day-to-day basis and in the service of supporting healthy communities, as both positive intergenerational encounters, along with esteem building and generating self-worth and leadership pathways for younger generations. Elsewhere Law has been engaged to develop community-based programs aimed at addressing bullying, esteem building, motivation and employment and intercultural outreach opportunities (e.g., Bradley and Yanyuwa Families 2007).…”

Section: Law As Realpolitikmentioning

confidence: 99%

“…The expressions 'Law' and 'Country' are used consistently throughout this book. They have both been widely embraced by Indigenous Australians over the last two decades, picked up as vernacular in remote, rural and urban contexts to describe the two most powerful, and encompassing, aspects of Indigenous cultures (Rose 1992(Rose , 2004). In the first instance, Law (capitalised) stands as a linguistic gateway to describe the structures, principles and actions that give meaning to Indigenous lifeworlds as they map out across linguistically bounded and ancestrally created territories.…”

mentioning

confidence: 99%

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Conceptualising Indigenous Law

Kearney

Bradley

Dodd

et al. 2023

Indigenous Law and the Politics of Kincentricity and Orality

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Law is the most immersive of concepts in an Indigenous cultural context. It is a nuanced schema for human existence, and goes beyond a system of justice or governance as might be the conventional and western understanding of law, to shape and give meaning to all aspects of life. Indigenous Law provides the logic and rationale for life, as inclusive of ancestral and creator beings, humans and non-humans, the place world and all types of natural phenomena. Law instates the relations between all emplaced elements and beings.This opening chapter serves to establish the context and scene for a sensitive and respectful discussion of Indigenous Law, acknowledging the varied language that is used around the world to describe and analyse different iterations of Indigenous Laws, ranging from Law, customary law, knowledge, tradition, religion and spiritualism.

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Section: Law As Realpolitikmentioning

confidence: 99%

mentioning

confidence: 99%

Conceptualising Indigenous Law

Kearney

Bradley

Dodd

et al. 2023

Indigenous Law and the Politics of Kincentricity and Orality

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“…Claimants are often invited or asked to give evidence in regard to their community's Law or ceremonies in ways that demand they explain something over which they have no right to speak. Deborah Rose (1995Rose ( , 1996Rose ( , 2000 writes of these issues with great clarity. For example, Rose (1996Rose ( : 38-39, 2000 describes the difficultly faced by women claimants in the Jasper Gorge/Kidman Springs land claim, 11 where they ultimately decided that they could not share a secret/sacred women's ceremony with the male Land Commissioner and overwhelmingly male legal staff.…”

Section: Recallsmentioning

confidence: 99%

Testimonies of Yanyuwa Law and Kincentric Order

Kearney

Bradley

Dodd

et al. 2023

Indigenous Law and the Politics of Kincentricity and Orality

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In this chapter we present a demonstration of Indigenous Law in practice at a local level, a detailed account of an oral testimony given by Yanyuwa elder Old Arthur Narnungawurruwurru (Old Arthur). This example demonstrates how key individuals within the Yanyuwa community would come together to make collectively agreed-upon decisions, in alignment with the practice and continuation of Law. The story as outlined in this chapter was shared with one of the authors (Bradley) by Old Arthur himself, at the request of his niece, and co-author Annie a-Karrakayny, a senior Yanyuwa Law woman. The testimony relates to matters of the Dreaming, kinship, succession, land and sea rights and political decision-making processes. In the first part of this chapter, we present this account of Law piece by piece, first in Yanyuwa language and then in translated English.This chapter shows the many ways in which Law has complexity. This is a vision of Indigenous cultures and their Laws as highly adept at accommodating, resisting and negotiating internal pressures, but even more so the external pressures that distinguish settler colonial and Indigenous relations.

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“…The Dreaming challenges implicit assumptions of time that are embedded in progress and civilizationmost notably the idea of linearity. As mentioned above, there are vast cultural differences across the many clan groups of Indigenous Australia, and we are indebted to the long-term fieldwork of scholars such as Howard Morphy (1999), Veronica Strang (2015), Diana James (2015), Deborah Bird- Rose (2000) and Stephen Muecke and Paddy Roe (2021) and their analyses of time, cosmology and materiality in Australian Indigenous lives. We quote them at length here, generalizing by discerning patterns.…”

Section: The Time-spaces Of Dreamingmentioning

confidence: 99%

Circuits of Time: Enacting Postgenomics in Indigenous Australia

et al. 2022

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Some Indigenous Australians have embraced developmental origins of health and disease (DOHaD) and epigenetic discourses to highlight the legacies of slow violence in a settler colonial context. Despite important differences between Indigenous and scientific knowledges, some Indigenous scholars are positioning DOHaD and epigenetics as a resource to benefit their communities. This article argues that time plays a crucial role of brokering disparate knowledge spaces in Indigenous discourses of postgenomics, with both Indigenous cosmological frames and DOHaD/epigenetics centring a circular temporal model. Drawing on interview data with scientists who work in Indigenous health, and broader ethnographic work in Indigenous Australian contexts where epigenetics is deployed, this article explores how different circularities of space and time become entangled to co-produce narratives of historical trauma. We use the concept of biocircularity to understand the complex ways that Indigenous and postgenomic temporalities are separated and connected, circling each other to produce a postcolonial articulation of postgenomics as a model of collective embodiment and distributed responsibility.

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Dingo Makes Us Human: Life and land in an Australian Aboriginal culture. DEBORAH BIRD ROSE

Cited by 11 publications

References 0 publications

Conceptualising Indigenous Law

Conceptualising Indigenous Law

Testimonies of Yanyuwa Law and Kincentric Order

Circuits of Time: Enacting Postgenomics in Indigenous Australia

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