Indigenous Studies

In the wake of the 2017 Uluru Statement from the Heart, truth-telling has gained new currency in Australia. The Statement called for a ‘Makarrata Commission to supervise a process of agreement-making between governments and First Nations and truth-telling about our history’.  Although yet to be fleshed out in any detail, the renewed call for truth-telling has been greeted with enthusiasm by many First Nations peoples and their allies around the continent, who endorse the view that shining the bright light of truth into the darkest recesses of Australian history will contribute to a transformation in Indigenous–settler relations.

At first glance, the slender paperback, with its cover drawing of dark-skinned men and boys, looks like a conventional illustrated children’s book. A few pages in, it’s clear that Tjanimaku Tjukurpa is something else. The version I have is in Pitjantjatjara and English. There is also an edition in Ngaanyatjarra and English. To anyone familiar with remote Aboriginal communities, the illustrations vibrate with authenticity – the landscape, the buildings, the cars, the appearance and demeanour of the people. This is a story embedded in the reality of community life. Told through the eyes of a concerned grandfather, it is a narrative played out in various iterations across the Indigenous world.

The Aboriginal tracker is a stock character in certain Australian films, employed as set dressing, catalyst, curio. Although fictional trackers have been celebrated on celluloid, few real trackers have been given life within the national memory. Some people may recall Billy Dargin and his role in locating and shooting Ben Hall. Others might think of Dubbo’s Tracker Riley, or Dick-a-Dick, who found the missing Cooper and Duff children near Natimuk in 1864 when they had been given up for dead.

It was only seventy years ago that Aboriginal workers in the north-west of Western Australia emerged from virtual slavery on the pastoral stations in the Pilbara region. Through their own efforts, and with encouragement from some white supporters, they radically changed the industry and undermined a colonising process of government control over them. Their protest is known as the 1946–1949 pastoral workers’ strike, which Anne Scrimgeour declares ‘has the quality of a legend’. In On Red Earth Walking she verifies the story. Her meticulous archival research and evidence, from those whose planning and actions were mostly not recorded, lead her to new understandings. It is her relationship with the strikers and their descendants that makes her book unique, for she conveys their response to colonisation through their eyes.

Truganini: Journey through the apocalypse follows the life of the strong Nuenonne woman who lived through the dramatic upheavals of invasion and dispossession and became known around the world as the so-called ‘last Tasmanian’. But the figure at the heart of this book is George Augustus Robinson, the self-styled missionary and chronicler who was charged with ‘conciliating’ with the Tasmanian Aboriginal peoples. It is primarily through his journals that historians are able to glimpse and piece together the world fractured by European arrival.

When country needs burning, timing is everything, and the grasses, by how cool or warm they feel, tell you exactly when to light up. Victor Steffensen is a master of timing. His book about Indigenous fire management came out just weeks after Australia’s unprecedented fires inspired calls for more Indigenous burning to quell the danger.

First encounters between Indigenous Australians and European voyagers, sealers, and missionaries often unfolded on the beach, a contact zone where meaning and misunderstanding sparked from colliding worldviews. This sandy theatre also serves as one of the enduring metaphors of ethnographic history, a discipline that reads through the accounts of European explorers, diarists, and administrators to reconsider historical accounts of the gestures of Indigenous people from within their own cultural frameworks.

Bob Dixon has researched Australian Indigenous languages since the 1960s, has constructed grammars of five languages, and has written numerous scholarly books and articles on Aboriginal languages ...

What does it mean to really know an ecosystem? To name all the plants and animals in a place and understand their interactions? To feel an embodied connection to Country? To see and hear in ways that confirm and extend that knowledge?