Monuments, memory and marginalisation in adelaide's prince henry gardens

Hay, Iain; Hughes, Andrew; Tutton, M

doi:10.1111/j.0435-3684.2004.00162.x

Cited by 38 publications

(20 citation statements)

References 30 publications

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“…In these narratives, white explorers and colonizers are cast as civilized heroes while natives are depicted as primitive and inferior, if they are shown to exist at all. The monuments found in Adelaide's Prince Henry Gardens-one of South Australia's most important symbolic sites-show clear evidence of this type of symbolic marginalization (Hay et al 2004). All of the statues, busts, and memorials that geographers have examined honor people of European, immigrant origin.…”

Section: Approaches To Studying Memorial Landscapesmentioning

confidence: 99%

Memorial landscapes: analytic questions and metaphors

2008

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Over the past two decades, geographers have probed the intersection of collective memory and urban space. Their sustained interest in the subject reflects an understanding of the social condition of commemoration and the important role that space plays in the process and politics of collective memory. Along with other critical social scientists, geographers envision these public symbols as part of larger cultural landscapes that reflect and legitimate the normative social order. A review of the extant literature indicates that geographers scrutinize memorial landscapes through three conceptual lenses that may be understood via the metaphors of 'text,' 'arena,' and 'performance.' These metaphors are in turn mobilized through a series of analytic questions that serve to identify the interests served and denied by landscape 'texts,' the 'arenas' in which they are produced, and the ways in which they are enacted via 'performance.' This article's synopsis of the subfield's predominant metaphors and its attendant questions contributes to the ongoing cultural geographic project of articulating and implementing methods for interpreting landscapes as open-ended symbolic systems.

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Section: Approaches To Studying Memorial Landscapesmentioning

confidence: 99%

Memorial landscapes: analytic questions and metaphors

2008

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“…In contrast, the colonising culture's ‘originary stories’ are to be found in the constructed landscape; the monuments, the memorials and the churches. North Terrace, Adelaide's premier cultural boulevard with its numerous cultural institutions, statues and memorials (Hay et al , 2004) is a case in point.…”

Section: The Evolution Of Other Forms Of Indigenous Expression and Comentioning

confidence: 99%

“…Public space, as a space of both contestation and reconciliation, can be seen to reflect not only the more recent reconciliation process but also the evolution of the recognition and social inclusion of Indigenous people in Australia. A number of cultural geographers (Hansford, 1996; Jacobs, 1996; Dunn, 1997; Osborne, 2001; Hay et al , 2004) have drawn attention to the ways in which public space representations of cultural history help shape personal and civic identity and a sense of belonging or, conversely, of not belonging. They also suggest that a change in public representations can potentially help to reshape social understandings and cultural identities.…”

Section: Introductionmentioning

confidence: 99%

Ways of Belonging: Reconciliation and Adelaide's Public Space Indigenous Cultural Markers

Malone

2007

Geographical Research

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As an arguably ‘post colonial’ society, Australia is evolving its particular identity and sense of self, but reconciliation with its Indigenous peoples remains a significant political and cultural issue. Social inclusion or marginalisation is reflected in the construct of the civic landscape and this paper traces and contextualises public space Indigenous representation or ‘cultural markers’, since the 1960s in Adelaide, South Australia, the Kaurna people's land. This paper identifies social phases and time periods in the evolution of the ways in which Indigenous people and their culture have been included in the city's public space. Inclusion of Indigenous peoples in civic landscapes contributes not only to their spiritual and cultural renewal and contemporary identity, but also to the whole community's sense of self and to the process of reconciliation. This has the potential to provide a gateway to a different way of understanding place which includes an Indigenous perspective and could, symbolically, contribute to the decolonisation of Indigenous people. An inter‐related issue for the colonising culture is reconciliation with the Indigenous nature of the land, in the sense of an intimate sense of belonging and connectedness of spirit through an understanding of Indigenous cultural landscapes, an issue which this paper explores. The paper also sets out suggestions for the facilitation of further Indigenous inclusion and of re‐imagining ways of representation.

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“…A similar movement has taken place in New Zealand with the reinstatement of Maori toponyms as a way of redressing that group's historical marginalization, although that process, as in Australia, has evoked resistance and accusations of reverse racism from conservative whites (Berg and Kearns 1996). As Hay et al (2004) found, the racial politics of public commemoration and renaming places can also be characterized by locational debates and discrimination even as authorities seek to bring greater public attention to the representation of indigenous histories. In Adelaide, Australia, for example, city and state sponsored efforts to recognize Aborigines through place renaming 'overwhelmingly link indigeneity with the city's periphery, not its cultural core' and 'the landscape of indigenous (historical) presence is confined to large parkland areas' that are perceived by many people as dangerous and forbidding (Hay et al 2004: 210).…”

Section: Introductionmentioning

confidence: 97%