To cite this article: Hattam, Robert; Rigney, Daryle and Hemming, Steve. Reconciliation?: Culture... more To cite this article: Hattam, Robert; Rigney, Daryle and Hemming, Steve. Reconciliation?: Culture, Nature and the Murray River [online]. In: Potter, Emily (Editor); Mackinnon, Alison (Editor); McKenzie, Stephen (Editor); McKay, Jennifer (Editor). Fresh Water: New ...
... Please use this identifier to cite or link to this item: http://hdl.handle.net/2328/14309. Ti... more ... Please use this identifier to cite or link to this item: http://hdl.handle.net/2328/14309. Title: Letters Patent, Native Title and the Crown in South Australia. Authors: Hemming, Steven John Berg, Shaun Rigney, Daryle Matthew. Issue Date: 2008. Publisher: Routledge-Cavendish. ...
Continuum-journal of Media & Cultural Studies, 2008
... society.7 7. Ngarrindjeri such as David Unaipon or Ngunaitponi, Edward Kropinyeri, Milerum or... more ... society.7 7. Ngarrindjeri such as David Unaipon or Ngunaitponi, Edward Kropinyeri, Milerum or Clarence Long, Albert Karloan Ponggi, Margaret Pinkie Mack, Annie Rankine or Auntie Foffon and Aileen Wilson. We named these ...
... These claims led to public splits in the Ngarrindjeri community, and the finding by the Royal... more ... These claims led to public splits in the Ngarrindjeri community, and the finding by the Royal Commission that the Ngar-rindjeri women's beliefs were 'fabricated' (see Simons 2003, Trevorrow 2003, Trevor-row and Hemming 2006). ...
Mon 6 – Fri 10 July 2015
This intensive five-day program is a professional development short cou... more Mon 6 – Fri 10 July 2015 This intensive five-day program is a professional development short course hosted by Ngarrindjeri Traditional Owners in collaboration with partners on the Australian Research Council Linkage Project: Return, Reconcile, Renew: understanding the history, effects and opportunities of repatriation and building an evidence base for the future.
Sovereign authority to establish the colony of South Australia was given by Letters Patent (1836)... more Sovereign authority to establish the colony of South Australia was given by Letters Patent (1836), signed by King William IV. The Letters Patent made explicit provision for the recognition and protection of Indigenous rights and interests in traditional lands and waters, establishing the basis for a peaceable and respectful interaction between Indigenous and settler societies. However, the pre-existing sovereignty of Indigenous peoples was not respected and these written orders were ignored by the South Australian Company in its executive action to establish the Province of South Australia. Accordingly, the potential for development of positive forms of intercultural social relationship remained unrealised in this region, as was also the case throughout the Australian colonies. This paper reflects upon the transformative force of this unrealised potential, which remains immanent within the trajectory of Australian history. It makes use of Agamben’s conceptualisation of time and exigency in The Time That Remains to theorise directed processes of historical discontinuity. We analyse colonial sources of contemporary Australian society, with a renewed attention to those aspects of political recognition and positively shared social life that were always possible but never came to pass into history. We argue that the experience of time and temporality in the ‘messianic mode’ enables new understanding of the problematic ‘time of the now’ and recreates possibilities for the communal invention of postcolonial futures that respond properly to ongoing and contemporary Indigenous practices of sovereignty and nationhood.
This article is concerned with Ngarrindjeri nation building in the ‘contact zone’ with the Austra... more This article is concerned with Ngarrindjeri nation building in the ‘contact zone’ with the Australian settler state by decentring the colonizer within a range of bureaucratic regimes. Ngarrindjeri engagement with natural resource and cultural heritage management will be used to illustrate the relationship between globalization, community governance, education, sustaining ‘culture’, Indigenous well-being, and reconciliation and its links to the Australian government Closing the Gap initiatives. This article connects Ngarrindjeri lived experience to the theorization of processes for self-recovery and social transformation that open possibilities for broad-based local and global coalitions, which include political solidarity in the interests of just Indigenous ‘reinhabitation’ and decolonization.
To facilitate engagement across diverse philosophical cultures, this paper
expands points of alli... more To facilitate engagement across diverse philosophical cultures, this paper expands points of alliance between the ‘ecosophical’ perspectives shared by Deleuzo-Guattarian posthumanism and by Indigenous thought, here exemplified by the expressivist philosophy of Ngarrindjeri Yannarumi or ‘Speaking as Country’. Indigenous philosophies of existential interconnectivity resist simple incorporation into the Western ‘post’- humanism that they in fact precede by millennia; instead they contribute fresh material for a more cosmopolitan or globally ecosophical (and therefore less Eurocentric), nonhumanist conceptualisation of humanity. We begin by discussing the humanist political ontology subtending the neoliberal-capitalist notion of ‘service benefit’, which informs much contemporary policy for environmental governance. We then consider how the ‘three ecologies’ described by Félix Guattari define a relational ontology of complex co-implication that is Spinozist in its inspiration and is characteristic of contemporary Continental posthumanism. Finally, we explain how the Indigenous Ngarrindjeri Nation in Southern Australia have begun a process of environmental policy reform by communicating a traditional philosophy of ecological well-being and prioritising this in contemporary political negotiations concerning the responsible management of their Country.
The objective of this article is to compare Indigenous and Western modernities by examining how
c... more The objective of this article is to compare Indigenous and Western modernities by examining how contemporary Indigenous polities are fi nding inventive ways to assert their sovereignty. Our discussion presents an innovation in Indigenous governance introduced recently by the Ngarrindjeri people in Southern Australia. We explain the conditions in which Ngarrindjeri initiated their process of political reformation; we link our analysis to critiques of Western modernism and imperialism; and we then outline some key political technologies created by the Ngarrindjeri Nation to enable its successful infl uence in matters affecting their Country and community. We fi nd that these resources remain fi rmly grounded in Ngarrindjeri ways of knowing, being and doing, yet they are expressed in a contemporary hybrid form that is accessible to non- Indigenous negotiation partners. As a consequence, they have established a modern Indigenous framework for intercultural negotiation of interests previously controlled by the South Australian state and other non- Indigenous organizations.
The links between the Ancient One [Kennewick] case and the Kumarangk [Hindmarsh Island] case make... more The links between the Ancient One [Kennewick] case and the Kumarangk [Hindmarsh Island] case make for some sobering reflections on the politics of identity and the relationship between archaeological practice and related laws in the making of contemporary national identity in settler societies. The Ngarrindjeri nation of South Australia and the Confederated Tribes of the Umatilla Indian Reservation (CTUIR) of the Columbia Plateau have recently worked together over international First Nation treaty development. It is tragic and ironic that major “heritage” controversies have arisen on the lands of these First Nations as a consequence of archaeological practice and have led through legal battles to the redefinition of Indigenous peoples in relation to the United States and Australian nation-states. Both cases raised questions that seriously challenge the authenticity of settler colonial states. Importantly and sadly, indigenous people have learned that legislation aimed at protecting “heritage” such as the Native American Graves Protection and Repatriation Act (NAGPRA) and the Aboriginal and Torres Strait Islander Heritage Protection Act, 1984 also serves to contain and restrict indigenous sovereign rights. In an attempt to work beyond colonialist political and legal boundaries Ngarrindjeri, the CTUIR and the NCAI are working towards strategic alliances between First Nations on the Pacific Rim – shared traditions and shared histories can provide valuable insights.
Are the New Humanities inclusive of Indigenous perspectives, and do they acknowledge the specific... more Are the New Humanities inclusive of Indigenous perspectives, and do they acknowledge the specificity of Indigenous experiences of human being? This chapter interrogates the problematic legacy of colonialist systems on philosophical thinking after the Enlightenment, which bears also upon the contemporary development of Continental posthumanism. As an Indigenous political sociologist and a non-Indigenous philosopher, Rigney and Bignall bring together Indigenous conceptualisations of ‘more-than-human’ being with notions of ‘posthumanity’ arising in Continental philosophy. They argue that some posthumanist theory, like most European philosophy, risks the elision of Indigenous cultural and intellectual authority by remaining blind to the ancient presence and contemporary force of Indigenous philosophies of human being, which are typically materialist, naturalist and expressivist. This exclusion allows Continental European philosophy to claim the ‘New Humanities’ as its current ‘discovery’ after modern humanism, but this apparently ‘new’ intellectual frontier in fact traces an ancient philosophical terrain already occupied by Indigenous epistemologies and associated modes of human experience. Insofar as posthumanism has emerged strongly influenced by the philosophy of Deleuze and Guattari, the authors enquire about the role of their philosophy in the continuing elision of Indigenous ontologies in the emerging posthumanities. They argue that the potential usefulness of Deleuzian ‘nomadic thought’ is by no means unambiguous when viewed from a postcolonial perspective. It may indeed have multiple potentialities: some appear colonialist in effect, others decolonising in outcome; for this reason it is necessary to interrogate the intersection that Deleuze forges between Indigeneity, nomadology and the creative exercise of thought.
To cite this article: Hattam, Robert; Rigney, Daryle and Hemming, Steve. Reconciliation?: Culture... more To cite this article: Hattam, Robert; Rigney, Daryle and Hemming, Steve. Reconciliation?: Culture, Nature and the Murray River [online]. In: Potter, Emily (Editor); Mackinnon, Alison (Editor); McKenzie, Stephen (Editor); McKay, Jennifer (Editor). Fresh Water: New ...
... Please use this identifier to cite or link to this item: http://hdl.handle.net/2328/14309. Ti... more ... Please use this identifier to cite or link to this item: http://hdl.handle.net/2328/14309. Title: Letters Patent, Native Title and the Crown in South Australia. Authors: Hemming, Steven John Berg, Shaun Rigney, Daryle Matthew. Issue Date: 2008. Publisher: Routledge-Cavendish. ...
Continuum-journal of Media & Cultural Studies, 2008
... society.7 7. Ngarrindjeri such as David Unaipon or Ngunaitponi, Edward Kropinyeri, Milerum or... more ... society.7 7. Ngarrindjeri such as David Unaipon or Ngunaitponi, Edward Kropinyeri, Milerum or Clarence Long, Albert Karloan Ponggi, Margaret Pinkie Mack, Annie Rankine or Auntie Foffon and Aileen Wilson. We named these ...
... These claims led to public splits in the Ngarrindjeri community, and the finding by the Royal... more ... These claims led to public splits in the Ngarrindjeri community, and the finding by the Royal Commission that the Ngar-rindjeri women's beliefs were 'fabricated' (see Simons 2003, Trevorrow 2003, Trevor-row and Hemming 2006). ...
Mon 6 – Fri 10 July 2015
This intensive five-day program is a professional development short cou... more Mon 6 – Fri 10 July 2015 This intensive five-day program is a professional development short course hosted by Ngarrindjeri Traditional Owners in collaboration with partners on the Australian Research Council Linkage Project: Return, Reconcile, Renew: understanding the history, effects and opportunities of repatriation and building an evidence base for the future.
Sovereign authority to establish the colony of South Australia was given by Letters Patent (1836)... more Sovereign authority to establish the colony of South Australia was given by Letters Patent (1836), signed by King William IV. The Letters Patent made explicit provision for the recognition and protection of Indigenous rights and interests in traditional lands and waters, establishing the basis for a peaceable and respectful interaction between Indigenous and settler societies. However, the pre-existing sovereignty of Indigenous peoples was not respected and these written orders were ignored by the South Australian Company in its executive action to establish the Province of South Australia. Accordingly, the potential for development of positive forms of intercultural social relationship remained unrealised in this region, as was also the case throughout the Australian colonies. This paper reflects upon the transformative force of this unrealised potential, which remains immanent within the trajectory of Australian history. It makes use of Agamben’s conceptualisation of time and exigency in The Time That Remains to theorise directed processes of historical discontinuity. We analyse colonial sources of contemporary Australian society, with a renewed attention to those aspects of political recognition and positively shared social life that were always possible but never came to pass into history. We argue that the experience of time and temporality in the ‘messianic mode’ enables new understanding of the problematic ‘time of the now’ and recreates possibilities for the communal invention of postcolonial futures that respond properly to ongoing and contemporary Indigenous practices of sovereignty and nationhood.
This article is concerned with Ngarrindjeri nation building in the ‘contact zone’ with the Austra... more This article is concerned with Ngarrindjeri nation building in the ‘contact zone’ with the Australian settler state by decentring the colonizer within a range of bureaucratic regimes. Ngarrindjeri engagement with natural resource and cultural heritage management will be used to illustrate the relationship between globalization, community governance, education, sustaining ‘culture’, Indigenous well-being, and reconciliation and its links to the Australian government Closing the Gap initiatives. This article connects Ngarrindjeri lived experience to the theorization of processes for self-recovery and social transformation that open possibilities for broad-based local and global coalitions, which include political solidarity in the interests of just Indigenous ‘reinhabitation’ and decolonization.
To facilitate engagement across diverse philosophical cultures, this paper
expands points of alli... more To facilitate engagement across diverse philosophical cultures, this paper expands points of alliance between the ‘ecosophical’ perspectives shared by Deleuzo-Guattarian posthumanism and by Indigenous thought, here exemplified by the expressivist philosophy of Ngarrindjeri Yannarumi or ‘Speaking as Country’. Indigenous philosophies of existential interconnectivity resist simple incorporation into the Western ‘post’- humanism that they in fact precede by millennia; instead they contribute fresh material for a more cosmopolitan or globally ecosophical (and therefore less Eurocentric), nonhumanist conceptualisation of humanity. We begin by discussing the humanist political ontology subtending the neoliberal-capitalist notion of ‘service benefit’, which informs much contemporary policy for environmental governance. We then consider how the ‘three ecologies’ described by Félix Guattari define a relational ontology of complex co-implication that is Spinozist in its inspiration and is characteristic of contemporary Continental posthumanism. Finally, we explain how the Indigenous Ngarrindjeri Nation in Southern Australia have begun a process of environmental policy reform by communicating a traditional philosophy of ecological well-being and prioritising this in contemporary political negotiations concerning the responsible management of their Country.
The objective of this article is to compare Indigenous and Western modernities by examining how
c... more The objective of this article is to compare Indigenous and Western modernities by examining how contemporary Indigenous polities are fi nding inventive ways to assert their sovereignty. Our discussion presents an innovation in Indigenous governance introduced recently by the Ngarrindjeri people in Southern Australia. We explain the conditions in which Ngarrindjeri initiated their process of political reformation; we link our analysis to critiques of Western modernism and imperialism; and we then outline some key political technologies created by the Ngarrindjeri Nation to enable its successful infl uence in matters affecting their Country and community. We fi nd that these resources remain fi rmly grounded in Ngarrindjeri ways of knowing, being and doing, yet they are expressed in a contemporary hybrid form that is accessible to non- Indigenous negotiation partners. As a consequence, they have established a modern Indigenous framework for intercultural negotiation of interests previously controlled by the South Australian state and other non- Indigenous organizations.
The links between the Ancient One [Kennewick] case and the Kumarangk [Hindmarsh Island] case make... more The links between the Ancient One [Kennewick] case and the Kumarangk [Hindmarsh Island] case make for some sobering reflections on the politics of identity and the relationship between archaeological practice and related laws in the making of contemporary national identity in settler societies. The Ngarrindjeri nation of South Australia and the Confederated Tribes of the Umatilla Indian Reservation (CTUIR) of the Columbia Plateau have recently worked together over international First Nation treaty development. It is tragic and ironic that major “heritage” controversies have arisen on the lands of these First Nations as a consequence of archaeological practice and have led through legal battles to the redefinition of Indigenous peoples in relation to the United States and Australian nation-states. Both cases raised questions that seriously challenge the authenticity of settler colonial states. Importantly and sadly, indigenous people have learned that legislation aimed at protecting “heritage” such as the Native American Graves Protection and Repatriation Act (NAGPRA) and the Aboriginal and Torres Strait Islander Heritage Protection Act, 1984 also serves to contain and restrict indigenous sovereign rights. In an attempt to work beyond colonialist political and legal boundaries Ngarrindjeri, the CTUIR and the NCAI are working towards strategic alliances between First Nations on the Pacific Rim – shared traditions and shared histories can provide valuable insights.
Are the New Humanities inclusive of Indigenous perspectives, and do they acknowledge the specific... more Are the New Humanities inclusive of Indigenous perspectives, and do they acknowledge the specificity of Indigenous experiences of human being? This chapter interrogates the problematic legacy of colonialist systems on philosophical thinking after the Enlightenment, which bears also upon the contemporary development of Continental posthumanism. As an Indigenous political sociologist and a non-Indigenous philosopher, Rigney and Bignall bring together Indigenous conceptualisations of ‘more-than-human’ being with notions of ‘posthumanity’ arising in Continental philosophy. They argue that some posthumanist theory, like most European philosophy, risks the elision of Indigenous cultural and intellectual authority by remaining blind to the ancient presence and contemporary force of Indigenous philosophies of human being, which are typically materialist, naturalist and expressivist. This exclusion allows Continental European philosophy to claim the ‘New Humanities’ as its current ‘discovery’ after modern humanism, but this apparently ‘new’ intellectual frontier in fact traces an ancient philosophical terrain already occupied by Indigenous epistemologies and associated modes of human experience. Insofar as posthumanism has emerged strongly influenced by the philosophy of Deleuze and Guattari, the authors enquire about the role of their philosophy in the continuing elision of Indigenous ontologies in the emerging posthumanities. They argue that the potential usefulness of Deleuzian ‘nomadic thought’ is by no means unambiguous when viewed from a postcolonial perspective. It may indeed have multiple potentialities: some appear colonialist in effect, others decolonising in outcome; for this reason it is necessary to interrogate the intersection that Deleuze forges between Indigeneity, nomadology and the creative exercise of thought.
Uploads
This intensive five-day program is a professional development short course hosted by Ngarrindjeri Traditional Owners in collaboration with partners on the Australian Research Council Linkage Project: Return, Reconcile, Renew: understanding the history, effects and opportunities of repatriation and building an evidence base for the future.
expands points of alliance between the ‘ecosophical’ perspectives shared
by Deleuzo-Guattarian posthumanism and by Indigenous thought, here
exemplified by the expressivist philosophy of Ngarrindjeri Yannarumi
or ‘Speaking as Country’. Indigenous philosophies of existential
interconnectivity resist simple incorporation into the Western ‘post’-
humanism that they in fact precede by millennia; instead they contribute
fresh material for a more cosmopolitan or globally ecosophical (and
therefore less Eurocentric), nonhumanist conceptualisation of humanity.
We begin by discussing the humanist political ontology subtending the
neoliberal-capitalist notion of ‘service benefit’, which informs much
contemporary policy for environmental governance. We then consider
how the ‘three ecologies’ described by Félix Guattari define a relational
ontology of complex co-implication that is Spinozist in its inspiration
and is characteristic of contemporary Continental posthumanism.
Finally, we explain how the Indigenous Ngarrindjeri Nation in Southern
Australia have begun a process of environmental policy reform by
communicating a traditional philosophy of ecological well-being and
prioritising this in contemporary political negotiations concerning the
responsible management of their Country.
contemporary Indigenous polities are fi nding inventive ways to assert their sovereignty. Our discussion
presents an innovation in Indigenous governance introduced recently by the Ngarrindjeri
people in Southern Australia. We explain the conditions in which Ngarrindjeri initiated their
process of political reformation; we link our analysis to critiques of Western modernism and
imperialism; and we then outline some key political technologies created by the Ngarrindjeri
Nation to enable its successful infl uence in matters affecting their Country and community. We
fi nd that these resources remain fi rmly grounded in Ngarrindjeri ways of knowing, being and
doing, yet they are expressed in a contemporary hybrid form that is accessible to non- Indigenous
negotiation partners. As a consequence, they have established a modern Indigenous framework
for intercultural negotiation of interests previously controlled by the South Australian state and
other non- Indigenous organizations.
This intensive five-day program is a professional development short course hosted by Ngarrindjeri Traditional Owners in collaboration with partners on the Australian Research Council Linkage Project: Return, Reconcile, Renew: understanding the history, effects and opportunities of repatriation and building an evidence base for the future.
expands points of alliance between the ‘ecosophical’ perspectives shared
by Deleuzo-Guattarian posthumanism and by Indigenous thought, here
exemplified by the expressivist philosophy of Ngarrindjeri Yannarumi
or ‘Speaking as Country’. Indigenous philosophies of existential
interconnectivity resist simple incorporation into the Western ‘post’-
humanism that they in fact precede by millennia; instead they contribute
fresh material for a more cosmopolitan or globally ecosophical (and
therefore less Eurocentric), nonhumanist conceptualisation of humanity.
We begin by discussing the humanist political ontology subtending the
neoliberal-capitalist notion of ‘service benefit’, which informs much
contemporary policy for environmental governance. We then consider
how the ‘three ecologies’ described by Félix Guattari define a relational
ontology of complex co-implication that is Spinozist in its inspiration
and is characteristic of contemporary Continental posthumanism.
Finally, we explain how the Indigenous Ngarrindjeri Nation in Southern
Australia have begun a process of environmental policy reform by
communicating a traditional philosophy of ecological well-being and
prioritising this in contemporary political negotiations concerning the
responsible management of their Country.
contemporary Indigenous polities are fi nding inventive ways to assert their sovereignty. Our discussion
presents an innovation in Indigenous governance introduced recently by the Ngarrindjeri
people in Southern Australia. We explain the conditions in which Ngarrindjeri initiated their
process of political reformation; we link our analysis to critiques of Western modernism and
imperialism; and we then outline some key political technologies created by the Ngarrindjeri
Nation to enable its successful infl uence in matters affecting their Country and community. We
fi nd that these resources remain fi rmly grounded in Ngarrindjeri ways of knowing, being and
doing, yet they are expressed in a contemporary hybrid form that is accessible to non- Indigenous
negotiation partners. As a consequence, they have established a modern Indigenous framework
for intercultural negotiation of interests previously controlled by the South Australian state and
other non- Indigenous organizations.