Pintupi Country, Pintupi Self: Sentiment, Place, and Politics Among Western Desert Aborigines.

Peterson, Nicolas; Myers, Fiona

doi:10.2307/2802535

Cited by 76 publications

(33 citation statements)

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“…Fred R. Myers's (1991) ethnography on the Pintupi Aborigines in central Aus¬ tralia reveals a similar scenario, where landscape is almost self-evidently understood in terms of both social identity and control. According to Casey (1996), however, this understanding has developed late in the Western world, where the assumption still reigns that nature is clearly divisible from culture: "For the anthropologist [commonly], Space comes first; for the native, Place" (Ibid.…”

Section: Instead Of Conclusionmentioning

confidence: 96%

The Multi-Mediatized Other. The Construction of Reality in East-Central Europe, 1945–1980

2017

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World War I changed the optics on the Other significantly. The old social order fell; the old values supporting the network of relations lost their overtones under the new circumstances. Then, the interwar period brought a new order, based on the ruins of the older social divisions and, politically, on the ruins of old empires. A recognition of ethnic divisions still existed—they preserved their weight—but the divisions began to be perceived and interpreted from many local points of view (new nation-states). Wartime seemed to be a period during which the image of the Other was especially in focus. As our focus shifted later to World War II and much attention was paid to photography as a new medium that created the illusion of providing a faithful record of reality. There was a visible contrast between the grotesque presentations in caricatures aiming to sketch and exaggerate, and photography, which aimed to depict “neutrally.” WWII, however, triggered extreme polarizations and these were reflected in the visual representations. The horrors of war, the tragic human losses, and the almost constant mortal danger caused shock and, after the war, invited reflection. A new era began. People still described their “reality” focusing on differences and the othering of the unknown, but they did it in a new way. The period after the end of WWII brought new state boundaries and new political relations in central and eastern Europe—that is, the Cold War started and the iron curtain was lowered—which to some degree prolonged mechanisms of othering established during WWII. The Other, as we presented in the third volume in the series, was still depicted as an enemy, an invader, and an occupant.

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Section: Instead Of Conclusionmentioning

confidence: 96%

The Multi-Mediatized Other. The Construction of Reality in East-Central Europe, 1945–1980

2017

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“…As the feminist voices critiquing the oft‐referenced patriliny of the affective turn and its constructed “newness” become more widely heard, little attention has been paid to evaluating new affect theory's historical embedment in concepts that emerged in the global North. While anthropology boasts a long history of searching for local, distinct terms for affect and emotions (e.g., Myers [1986] 1991; Rosaldo 1980), these ontologies of feeling, sometimes presented as radically alter (Holbraad 2012), have nevertheless been approached with epistemological tools that emerged in the context of Euro‐American academia. Today, anthropologists conducting fieldwork in the global South increasingly engage with affect theory (e.g., Rudnyckyj 2010; Salazar Parreñas 2012; White 2022).…”

Section: Decolonizing Affectmentioning

confidence: 99%

Decolonizing affect: Resonance as an ethnographic technique

Iskra

2023

Ethos

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This article is a call to decolonize affect theory through deepening its engagement with fieldwork conducted in the global South. It examines the native Chinese concept of ganying, or resonance, as an ethnographic technique by engaging with the author's fieldwork experiences among Body Mind Spirit practitioners in China. Participating in ganying captures the formation of affective atmospheres through the ethnographer's involvement in their co‐creation. Where attunement functions as a normative ideal, resonance becomes a technique of embodying responsiveness and cultivating intimacy that supports efforts to narrativize affect. Examining the genealogy of ganying and its ethnographic applications reveals this concept's alignment with influential theorizations that in recent decades have been constructed as “new” and “paradigm shifting” contributions to the affective turn. It cautions against the risks of erasure resulting from such Eurocentric negligence of kindred notions circulated in scholarly and vernacular contexts outside of the global North.

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“…Common themes which come through in Indigenous authored explanations of Law in Australia include that Law comes from a time when ancestral beings created the world; Law is capable of mapping all lands and waters, people, animals, elements and spirits; and that Law is heavily instructional and can be expressed in myriad form-from relationships, in painting, in song, ceremony and in story. Law provides answers for everything, is of the past/present and future, yet is not written down and is not free (Bradley 2010, Bradley with Yanyuwa Families 2022Harrison and and McConchie 2009;Morphy and and Morphy 2009;Myers 1986;Williams 1986).…”

Section: The Language Of Lawmentioning

confidence: 99%

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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Pintupi Country, Pintupi Self: Sentiment, Place, and Politics Among Western Desert Aborigines.

Cited by 76 publications

References 0 publications

The Multi-Mediatized Other. The Construction of Reality in East-Central Europe, 1945–1980

The Multi-Mediatized Other. The Construction of Reality in East-Central Europe, 1945–1980

Decolonizing affect: Resonance as an ethnographic technique

Conceptualising Indigenous Law

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