- The University of New South Wales, Environmental Humanities, EmeritusThe University of Adelaide, English and Creative Writing, Faculty Memberadd
- Fictocritical Writing, Experimental Humanities, Ecological Anthropology, Australian Indigenous Studies, Anthropology of the Body, Anthropology of Knowledge, and 27 moreIndigenous Australian Philosophy, Bruno Latour, Cultural Studies, Performance Ethnography, Auto-ethnography, Ethnography, Speculative Realism, Object Oriented Ontology, The Careers of Individual Works, Work Ecosystems, Object-Oriented philosophy, Literary Theory, Postcolonial Theory, Anthropology, Economics, Environmental Sustainability, Political Economy, Tourism Studies, Environmental Studies, Environmental Humanities, Gilles Deleuze, New Materialism, Science and Technology Studies, Indigenous Studies, Indigenous or Aboriginal Studies, Actor Network Theory, and science and technology studies (STS)edit
- Two Main Projects 1. The Children’s Country: Creation of a Goolarabooloo Future in North-West Australia In remote N... moreTwo Main Projects
1. The Children’s Country: Creation of a Goolarabooloo Future in North-West Australia
In remote North-West Australia, between 2004 and 2013, an Indigenous-environmentalist alliance waged a successful campaign to stop a huge industrial development, a $45 billion liquefied gas plant proposed by Woodside Petroleum and its partners. The Western Australian government and key Indigenous institutions also pushed hard for this, making the traditional custodians of the country, the Goolarabooloo, an embattled minority.
This ethnography documents the Goolarabooloo’s knowledge of country, their long history of struggle for survival, and the alliances that formed to support them. What they struggled against partly defines them, so the analysis will also encompass the institutions of the ‘moderns’, the colonists whose overconfidence in their beliefs about what was right for Goolarabooloo country was partly their downfall.
This experimental ethnography introduces a new kind of analysis that focuses on institutions (Indigenous or European), their spheres of influence, and what they have to organize to do to stay alive as alliances shift and change.
2. Leading the Posthumanities research theme at Flinders Universityedit
The catchphrase ‘Australians are sick of…’ has been on the rise along with political populism in Australia. Mostly coming from the right, it denigrates ‘elites’ and outsiders with claims about what the people are supposedly ‘sick of’, and... more
The catchphrase ‘Australians are sick of…’ has been on the rise along with political populism in Australia. Mostly coming from the right, it denigrates ‘elites’ and outsiders with claims about what the people are supposedly ‘sick of’, and thus manufactures power out of ignorance and fear.
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An anthropologist and philosopher, Bruno Latour was one of the most prominent and prolific French intellectuals in recent times. Latour was born in 1947 in Beaune in Burgundy, the youngest of eight children in a winemaking family, Maison... more
An anthropologist and philosopher, Bruno Latour was one of the most prominent and prolific French intellectuals in recent times. Latour was born in 1947 in Beaune in Burgundy, the youngest of eight children in a winemaking family, Maison Louis Latour, that has been in operation since the 17th century. He graduated from the French national competitive exam, the Agrégation in 1972, ranked first in the nation. A practising Catholic, his PhD was on theology and interpretation and he went on to work with the eclectic philosopher Michel Serres with whom he later wrote a dialogical text, Conversations on Science, Culture, and Time (1995), originally Eclaircissements (1990), which worked to build bridges between the sciences and the humanities.
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Lately the two of us have been on the hunt for whitefella dreamings, although they are not hard to find. They are not the kind of Dreaming that Aboriginal people hold for Country, but something else: dreams whitefellas conjure up to make... more
Lately the two of us have been on the hunt for whitefella
dreamings, although they are not hard to find. They are not the
kind of Dreaming that Aboriginal people hold for Country, but
something else: dreams whitefellas conjure up to make mischief,
to claim power and mastery. This article traces Modern Australia
back through colonial dreams—ones that were enlivened by the
magic of Captain Cook and the tricks he pulled to claim
possession over a third of the Australian continent for Britain’s
king. It begins by considering the meanings and possibilities
behind whitefella dreaming as a way of situating Cook as an
ancestral spirit of Modern Australia. The article then looks at
where Cook’s spirit might be hiding today, drawing on several
instances of powerful mimetic surplus as counter-dreamings that
break the spell of unknowing in the past and present. Finally, it
searches for the magic beneath the magic of Cook’s claim of
possession and offers a counter-dreaming of its own to reveal the
continuation of that magic here in the present day.
dreamings, although they are not hard to find. They are not the
kind of Dreaming that Aboriginal people hold for Country, but
something else: dreams whitefellas conjure up to make mischief,
to claim power and mastery. This article traces Modern Australia
back through colonial dreams—ones that were enlivened by the
magic of Captain Cook and the tricks he pulled to claim
possession over a third of the Australian continent for Britain’s
king. It begins by considering the meanings and possibilities
behind whitefella dreaming as a way of situating Cook as an
ancestral spirit of Modern Australia. The article then looks at
where Cook’s spirit might be hiding today, drawing on several
instances of powerful mimetic surplus as counter-dreamings that
break the spell of unknowing in the past and present. Finally, it
searches for the magic beneath the magic of Cook’s claim of
possession and offers a counter-dreaming of its own to reveal the
continuation of that magic here in the present day.
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Review of Timothy Morton, Hyperobjects: Philosophy and Ecology after the End of the World, University of Minnesota Press, 2013.
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Via a three-person dialogue, we engage with an inquiry posed for this special issue: 'What questions are ethnographers asking about water in Australia?' Canvassing such an inquiry led us to being both provoked and provocateurs, in part by... more
Via a three-person dialogue, we engage with an inquiry posed for this special issue: 'What questions are ethnographers asking about water in Australia?' Canvassing such an inquiry led us to being both provoked and provocateurs, in part by following Luci Pangrazio's (2016) discussion about the value of provocation in the social sciences. Turning from provocation as heuristic tool, we then focus on the iconic Mardoowarra, Fitzroy River in Western Australia's northern Kimberley, and Aboriginal people's deep and enduring cultural, environmental and emotional interconnections and responsibilities with such a major water source. Contemplated also is the contemporary importance of inquiring into water-based questions relating to Australian Indigenous people that might be reconceptualized to become questions about ethnographers and ethnography in the 21st century.
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Produced by five human beings in a particularly fertile and collaborative context at Flinders University in South Australia, this chapter is an experiment in style as well as content, keeping up a collaboration through multiple... more
Produced by five human beings in a particularly fertile and collaborative context at Flinders University in South Australia, this chapter is an experiment in style as well as content, keeping up a collaboration through multiple authorship, stressing not the results of our research, but the processes by which 'matters of concern' (Latour, 2004b: 35) could emerge fictocritically, that is, by making imagination and argumentation work together in the writing (Muecke, 2016). We have taken literally Rosi Braidotti's injunction that 'Research in the humanities should be structured as the work of fundamental laboratories with collaborative investigation around the key terms and concepts that are at play in shifting towards a Posthumanities perspective' (Braidotti, 2019: 146). She adds that this 'sharable workbench' should produce work that is as 'rigorous' and 'experimental' as the hard sciences (Braidotti, 2019: 146). Some of us in our group were new to the posthumanities, gathering under the heading of Flinders' 'Posthumanities Research Theme' to find out what this relatively new field had to offer. Our group decided to think about this field in terms of methodologies, a pragmatic approach that asked what the posthumanities makes possible in terms of thought and in terms of practical problem-solving initiatives. What does it make possible, we asked ourselves, that is not quite as possible for other fields and disciplinary formations that might have preceded it? So, we approached the field head on, reading into it as much as we could, and asking ourselves more questions as we went, initially as simple and direct as: 'What does it mean to be human?' This raised a laugh, around the table in room Hums 234, because, of course, it doesn't mean anything at all to be human. Be aware that all the attributes that were once thought to make humanness meaningful-using language and tools, exercising compassion and empathy-are now recognised in a range of non-human animals and even plants. We tried again by asking, 'OK, what is the nature of "the human" as a problematic?' We thought such a question could have both ontological answers, or it could have answers in the field of the history of ideas. Ontologically, the nature of human being could be approached philosophically, or it could be answered in terms of biological sciences where one might raise questions like, 'How is it we're only 1.2% genomically different from chimpanzees?' Or, in terms of the breadth of life on earth, how far have we got in terms of our human adventure?
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Plenary Keynote: Western Sydney University, “After Latour, Legacies and Trajectories” 26th October, 2023, Powerhouse Museum, Ultimo.
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It is the year 2060, and we are driving through Kullilli Country, also known as the Channel Country, a Bio-Region defined by its waterways. This 'State' was called 'Queensland' after Queen Victoria in 1859, and this was in the southwest... more
It is the year 2060, and we are driving through Kullilli Country, also known as the Channel Country, a Bio-Region defined by its waterways. This 'State' was called 'Queensland' after Queen Victoria in 1859, and this was in the southwest corner. But really it is where Max's people come from. At a turnoff on a dirt track there is a wooden sign, with 'MUSEUM' roughly painted in white, and an arrow. A few hundred metres down the track is an old tin shed, a shearing shed, surrounded by a few casuarinas. It looks abandoned. But there's our museum guide Max, standing outside, waiting for us.
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Stephen Muecke, “Country,” in New Keywords: A Revised Vocabulary of Culture and Society, Eds. Tony
Bennett, Lawrence Grossberg, Meaghan Morris, Oxford: Blackwell, 2005, pp. 61-63.
Bennett, Lawrence Grossberg, Meaghan Morris, Oxford: Blackwell, 2005, pp. 61-63.
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Stephen Muecke, “Indigenous,” in New Keywords: A Revised Vocabulary of Culture and Society, Eds. Tony Bennett, Lawrence Grossberg, Meaghan Morris, Oxford: Blackwell, 2005, pp. 180-182.
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Commodities are composed of heterogeneous parts, for they are not pure, despite coal being almost 100% carbon. With the introduction of steam ships in the Indian Ocean trade that was at the nexus of Africa, Middle East, South Asia and... more
Commodities are composed of heterogeneous parts, for they are not pure, despite coal being almost 100% carbon. With the introduction of steam ships in the Indian Ocean trade that was at the nexus of Africa, Middle East, South Asia and China, the economic viability of coal had to be constructed from the different parts of the imperial political machinery of administration, technology and modernist fantasy. Ivory was also a key commodity in the Indian Ocean, contributing considerable wealth to that early global market. Leaving one environment in Africa, it gained value by being culturally reworked and aestheticised, and in the process humans' feelings for it were enhanced as a part of the value-adding, if not fetishing, process. Later in its colonial career, elephants' feelings about being slaughtered were also taken into account by their human advocates, and under this new environmental alignment the trade in ivory eventually came to a halt in 1989. This paper argues, in a Latourian fashion, that affects are key agents in a chain of associations that have transformed the careers of ivory and coal as 'vibrant matter' (Bennett) transformed from its original living sources to its lively appreciation by humans.
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Stephen Mueck
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An academic directory and search engine.
When I was doing fieldwork in Port Louis, Mauritius in 1998, I was rummaging in an old photography studio cum museum, and came across a couple of old reel-to-reel audio tapes. I asked the proprietor what was on them and he didn't... more
When I was doing fieldwork in Port Louis, Mauritius in 1998, I was rummaging in an old photography studio cum museum, and came across a couple of old reel-to-reel audio tapes. I asked the proprietor what was on them and he didn't know. I said I had a machine at home that could play them. Who knows, I said, they might be something interesting. So he let me take them away on the promise of keeping him informed. And I did, coming back excitedly the next day with the machine and we sat down and listened to an old creole man tell the story of Paul and Virginia, in his own vernacular style, that is, in Mauritian Creole. Paul and Virginia, as you know, is the classic novel of Mauritius, a bestselling romance from Bernardin de St Pierre, published in France in 1788. As far as Jean Baladin (that was the proprietor of the photo shop) and I were concerned, this more contemporary version was a literary goldmine. Someone, we didn't know who, (in the nineteen fifties, judging from the age of the tapes) had had the foresight to record on old man who must have been renowned for his abilities in recounting epic oral narratives. My grasp of Mauritian French creole was far from perfect, but it was one of the languages Jean had grown up with. So in the end, between us, we were able to prepare two versions, a creole transcription and my English translation. For the method of transcription I borrowed the techniques I had used for the narratives of Paddy Roe, from Broome, not that far away on another Indian Ocean shore. 2 There I had found that oral narratives are formed more naturally in phrases rather than the proper sentences of written languages, and that the narrator's pace is physically governed by the body, by lung capacity. So a line is often a phrase, punctuated by a pause at the end where the narrator takes a breath. In my translation I found myself falling in to the patterns of Paddy Roe's style. I hope he would have been able to accept it as a compliment that the beauty of his technique could only be imitated, somewhat poorly here, by his old editor and pupil, for this first version of a vernacular Paul and Virginia, transcribed and translated here without any embellishments.
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The importance of understanding and studying Aboriginal culture is examined, and the conflicting attraction of tourism as a reason to preserve and share this culture is addressed. The author notes that a study of Aboriginal culture as a... more
The importance of understanding and studying Aboriginal culture is examined, and the conflicting attraction of tourism as a reason to preserve and share this culture is addressed. The author notes that a study of Aboriginal culture as a tourist would not give a deep insight into it; tourism is turning an ancient culture into a farce.
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I wrote to Jimmie Durham last year with a view to putting together this special issue of Performance Paradigm, and this letter is reproduced below. The idea came not only from meeting Jimmie and Maria Thereza Alves in Sydney at the time... more
I wrote to Jimmie Durham last year with a view to putting together this special issue of Performance Paradigm, and this letter is reproduced below. The idea came not only from meeting Jimmie and Maria Thereza Alves in Sydney at the time of the 2004 Sydney Biennale (as discussed in Darren Jorgensen’s contribution to this volume), but also reading his writing, which arrives in surprising ways, in emails where he tells stories you are not sure are ‘true’, to essays, to narratives and poems. Noel King has attempted to collect as many references to these writings as he could, and this bibliography follows this introduction.
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In these regenerative times prompted by the Anthropocene, Aboriginal voices are situated to draw on ancient wisdom for local learning and to share information across the globe as ecological imperative for planetary wellbeing. In this... more
In these regenerative times prompted by the Anthropocene, Aboriginal voices are situated to draw on ancient wisdom for local learning and to share information across the globe as ecological imperative for planetary wellbeing. In this paper, postqualitative research foregrounds the sentient nature of life as ancestral power and brings the vitality of co-becoming as our places into active engagement. It enables coloniality to surface and reveals how it sits in our places and lives, in plain sight but unnoticed because of its so-called common sense. Postqualitative research relates with ancient knowledges in foregrounding Country’s animacy and presence, revealing the essence of time as non-linear, cyclical and perpetual. In this way, we are places, weather and climate, not separate. Postqualitative research also relates with ancient knowledge in illustrating Country as agentic and time as multiple, free of constraint and directly involved in our everyday. Country is active witness in t...
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Across a number of books and articles, Deborah Bird Rose has taken the concept of totemism much closer to ecological concerns and understandings than earlier anthropologists.This chapter will outline her contributions towards thinking of... more
Across a number of books and articles, Deborah Bird Rose has taken the concept of totemism much closer to ecological concerns and understandings than earlier anthropologists.This chapter will outline her contributions towards thinking of totemism in relation toAboriginal ‘common property regimes’ and in the wake of the
critique of the European naturalism (Descola) and the nature-culture bifurcation (Latour). Further developments indicate that Deborah and others might be on the right track: multi-species ethnography widens the scope of ‘society’ by including non
-humans and their agencies. Then, add to that the idea that the performative expression of totemic relations in ritual provides a better account of totemism than the symbolism of Freud, Lévi-Strauss and Stanner; and totemism as an expression of nature-culture continuities emerges as a fresh and contemporary intellectual solution, created in Aboriginal Australia, for a fundamental eco-philosophical problem.
critique of the European naturalism (Descola) and the nature-culture bifurcation (Latour). Further developments indicate that Deborah and others might be on the right track: multi-species ethnography widens the scope of ‘society’ by including non
-humans and their agencies. Then, add to that the idea that the performative expression of totemic relations in ritual provides a better account of totemism than the symbolism of Freud, Lévi-Strauss and Stanner; and totemism as an expression of nature-culture continuities emerges as a fresh and contemporary intellectual solution, created in Aboriginal Australia, for a fundamental eco-philosophical problem.
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When I was doing fieldwork in Port Louis, Mauritius in 1998, I was rummaging in an old photography studio cum museum, and came across a couple of old reel-to-reel audio tapes. I asked the proprietor what was on them and he didn't know. I... more
When I was doing fieldwork in Port Louis, Mauritius in 1998, I was rummaging in an old photography studio cum museum, and came across a couple of old reel-to-reel audio tapes. I asked the proprietor what was on them and he didn't know. I said I had a machine at home that could play them. Who knows, I said, they might be something interesting. So he let me take them away on the promise of keeping him informed. And I did, coming back excitedly the next day with the machine and we sat down and listened to an old creole man tell the story of Paul and Virginia, in his own vernacular style, that is, in Mauritian Creole. Paul and Virginia, as you know, is the classic novel of Mauritius, a bestselling romance from Bernardin de St Pierre, published in France in 1788. As far as Jean Baladin (that was the proprietor of the photo shop) and I were concerned, this more contemporary version was a literary goldmine. Someone, we didn't know who, (in the nineteen fifties, judging from the age of the tapes) had had the foresight to record on old man who must have been renowned for his abilities in recounting epic oral narratives. My grasp of Mauritian French creole was far from perfect, but it was one of the languages Jean had grown up with. So in the end, between us, we were able to prepare two versions, a creole transcription and my English translation. For the method of transcription I borrowed the techniques I had used for the narratives of Paddy Roe, from Broome, not that far away on another Indian Ocean shore. 2 There I had found that oral narratives are formed more naturally in phrases rather than the proper sentences of written languages, and that the narrator's pace is physically governed by the body, by lung capacity. So a line is often a phrase, punctuated by a pause at the end where the narrator takes a breath. In my translation I found myself falling in to the patterns of Paddy Roe's style. I hope he would have been able to accept it as a compliment that the beauty of his technique could only be imitated, somewhat poorly here, by his old editor and pupil, for this first version of a vernacular Paul and Virginia, transcribed and translated here without any embellishments.
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This article provides the first international overview and detailed discussion of teaching in the environmental humanities (EH). It is divided into three parts. The first offers a series of regional overviews: where, when, and how EH... more
This article provides the first international overview and detailed discussion of teaching in the environmental humanities (EH). It is divided into three parts. The first offers a series of regional overviews: where, when, and how EH teaching is taking place. This part highlights some key regional variability in the uptake of teaching in this area, emphasizing important differences in cultural and pedagogical contexts. The second part is a critical engagement with some of the key challenges and opportunities that are emerging in EH teaching, centering on how the field is being defined, shared concepts and ideas, interdisciplinary pedagogies, and the centrality of experimental and public-facing approaches to teaching. The final part of the article offers six brief summaries of experimental pedagogies from our authorship team that aim to give a concrete sense of EH teaching in practice.
Research Interests: Sociology, Environmental Philosophy, Environmental Education, Environmental Studies, Environmental History, and 9 moreEnvironmental Aesthetics, Pedagogy, Ecocriticism, Environmental Sustainability, Environmental Humanities, Latin American Environmental History, Educação Ambiental, Environmental social sciences, and experimental pedagogies
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The essay I want to discuss here was published in the ‘pre-global’ era. I find it telling that Meaghan’s ‘Politics Now: Anxieties of a Petit-Bourgeois Intellectual’, dated 14 July 1985 in its appearance in The Pirate’s Fiancée in 1988,... more
The essay I want to discuss here was published in the ‘pre-global’ era. I find it telling that Meaghan’s ‘Politics Now: Anxieties of a Petit-Bourgeois Intellectual’, dated 14 July 1985 in its appearance in The Pirate’s Fiancée in 1988, was first published in Intervention in Sydney and shortly afterwards as lead essay in Framework in London: that way people in London would actually be able to read it as well.1 In his introduction, the Framework editor Paul Willemen linked the essay to one of Judith Williamson’s in New Socialist in September 1986, where she had occasion to protest ‘against the prevailing tendency on the British cultural “left” to proclaim the virtues of ideological regimes exemplified by Dallas and Dynasty’.2 These were connections that had to be forged by hand, as it were, rather than simply by clicking a ‘follow’ button on Academia.edu.
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Australian Native Title law is critiqued in three moves: 1. Analysing the kinds of knowledge used in Australian Native Title law to make cases for Indigenous land tenure; 2. Analysing how a Nyikina elder narrates a legal matter of concern... more
Australian Native Title law is critiqued in three moves: 1. Analysing the kinds of knowledge used in Australian Native Title law to make cases for Indigenous land tenure; 2. Analysing how a Nyikina elder narrates a legal matter of concern from his point of view; 3. Speculating about how an Indigenous ‘legal’ institution called the bugarrigarra was mobilised to resist extraction colonialism. These are all experimental moves in that they are partially composed around matters of concern, rather than displaying matters of fact. They are experiments that stage a learning process as they describe (that is, write about in order to add reality to) a number of different events.
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The aesthetic experience is often characterized as ‘working’ when the self loses its bearings in feelings of immersion. The text presented here experiments with immersion as engagement and ontological entanglement. This fragmentary piece... more
The aesthetic experience is often characterized as ‘working’ when the self loses its bearings in feelings of immersion. The text presented here experiments with immersion as engagement and ontological entanglement. This fragmentary piece has seven numbered sections spelling out the recipe for a genre—fictocriticism—that narrates without reproducing the familiar patterns of literary fiction. Each has actors representing different ontological modes: history (2), literary aesthetics (3) (in which a Jonathan Franzen character is given new life), myth (4), factual writing (5), performance (6) and economics (7). The writing makes explicit the pathways of research that could play a part in an impossible project: writing the Indian Ocean. All these actors are linked into networks that precede the writing, yet continue to traverse it as well. This heterogeneous text experiments with immersion in these different ontological modes, and no doubt fails, unless the reader responds better to more complex relations than to simpler subject–object ones.
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Interdisciplinary approaches to the Indian Ocean are fairly new, and ecological topics in cultural studies more generally are also rare. This paper, then, is an attempt to begin discussion on these two fronts, hoping that further research... more
Interdisciplinary approaches to the Indian Ocean are fairly new, and ecological topics in cultural studies more generally are also rare. This paper, then, is an attempt to begin discussion on these two fronts, hoping that further research will be able to document it in more detail. We cast our argument as being both about Indian Ocean stories and a story in itself, and cast it in three parts: the pre-colonial Indian Ocean, the colonial one, and the postcolonial or contemporary situation.
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In 1992 Manuel Alvarado came to visit us in Biarritz—Anglet actually—and we had two kids at the time. Joe was ten and Hugo six. He was keen to go traveling, as always, and brought to this, like any occasion, an enormous élan vital; the... more
In 1992 Manuel Alvarado came to visit us in Biarritz—Anglet actually—and we had two kids at the time. Joe was ten and Hugo six. He was keen to go traveling, as always, and brought to this, like any occasion, an enormous élan vital; the philosopher Henri Bergson would have endorsed this transformative vitality. Now it just so happens that Biarritz boasts a casino down by the sea, and Manny knew about it, having done the necessary homework on the range of innocent vices available at a given place, which must at all costs be explored. His curiosity about things like that was not merely intel-lectual; far from it. According to how I imagine his ethics, understanding could not stand still, it was gained only in the pursuit of experience, like hounds after the fox. He came down from Paris on the TGV, and shortly after picking him up from the station in our little Renault, we were sampling the wines at a bistro by the market, then headed home to beachside Anglet for a family meal, which seemed to put our guest in an even more eager mood for getting out and about. The casino was just the start of a whirlwind tour that would take us across northern Spain to Gerona, where Manuel had a little house in La Pera, a medieval village. The
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Page 1. LEGENDARY TALES OF THE AUSTRALIAN ABORIGINES David Unaipon Eds StephenMuecke & Adam Shoemaker Introduction: Repatriating the Story Note on the Edition Acknowledgements LEGENDARY TALES OF THE AUSTRALIAN ABORIGINES Preface ...
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Fri, 04 Jan 2019 19:09:00 GMT paperbark a collection of black pdf Interpon D1000 Excelâ„¢ Interpon D1000 Excelâ„¢ has been developed for application over porous substrates, such as hot-dipped galvanised (HDG) steel and castings, Wed, 02... more
Fri, 04 Jan 2019 19:09:00 GMT paperbark a collection of black pdf Interpon D1000 Excelâ„¢ Interpon D1000 Excelâ„¢ has been developed for application over porous substrates, such as hot-dipped galvanised (HDG) steel and castings, Wed, 02 Jan 2019 09:46:00 GMT Living Colors Protector Aluminium Interpon Sablé Collection Interpon Collection Anodic Interpon Excel Colorbond® Steel Coordinates Interpon Trend Collection Interpon Living Series Colors displayed ... Sat, 05 Jan 2019 06:00:00 GMT D1000 Color For Living: Residential Architectural Powder ... The monarchs (family Monarchidae) comprise a family of over 100 passerine birds which includes shrikebills, paradise flycatchers, and magpie-larks. Wed, 08 Sep 1993 23:58:00 GMT Monarch flycatcher Wikipedia The geography of Sydney is characterised by its coastal location on a basin bordered by the Pacific Ocean to the east, the Blue Mountains to the west, the Hawkesbury ... Tue, 22 Jul 2008 11:28:00 GMT Geography of Sydney Wikipedia Author and political activist Oodgeroo Noonuccal (1920–1993) is most commonly lauded as the first Aboriginal poet to publish a collection of verse. Fri, 04 Jan 2019 04:00:00 GMT Oodgeroo Noonuccal Biography life, family, childhood ... Earlier this year, the realms of law and new media collided when Lori Drew was hit with federal charges for creating a fake MySpace page and harassing a ... Charged With a Crime? Better Check Your Facebook Pictures 啗通äo¿æμ•ç1⁄2‘ç»œæœ ‰éTM•å...¬å• ̧ï1⁄4Œæ±Ÿè‹• 域啕æ3 ̈册商ï1⁄4Œ10å1 ́ä ̧“ä ̧šèTMšæ‹Ÿä ̧»æœo朕 务绕éaŒã€‚真æ£ç”μä¿ ¡ç1⁄2‘通啌ço¿æμ·å¤–å››æ œo房 diyè‡a定ä1‰ä ̧»æœo8æŠ ̃ï 1⁄4Œé« ̃ ... 2010å1 ́3月14æ—¥è¿‡æœ Ÿçš„域啕 dns99.cn -
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Propos recueillis par Octave Larmagnac-Matheron publié le 06 juillet 2022 1 min Quelle est la philosophie des aborigènes d'Australie ? La réponse du linguiste Stephen Muecke, à l'occasion de la Semaine des cultures aborigènes et... more
Propos recueillis par Octave Larmagnac-Matheron publié le 06 juillet 2022 1 min Quelle est la philosophie des aborigènes d'Australie ? La réponse du linguiste Stephen Muecke, à l'occasion de la Semaine des cultures aborigènes et insulaires du détroit de Torrès (Naidoc Week). La philosophie est souvent associée à la tradition occidentale. Quel sens y at -il à parler de "philosophie aborigène" ? Stephen Muecke : Si la tradition occidentale a dominé le champ de la philosophie à l'échelle mondiale pendant une longue période, d'autres traditions ont également fait montre de leur grande importance, par exemple celles de l'Asie de l'Est et du Sud. La philosophie indigène australienne a elle aussi un rôle à jouer, de même que la philosophie africaine, qui répond à l'hégémonie occidentale en la matière selon des modalités variées et et complexe. La pluralisation – une réaction à la domination occidentale – permet de « provincialiser » les philosophies occidentales, de sorte que les énoncés qu’ils pensent universels commencent à apparaître comme de plus en plus singuliers. Il est fondamental de faire une place à l’altérité radicale. Et la philosophie indigène australienne est, elle, radicalement différente !
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An experiment in both form and content, the essay lightly adopts an Australian storytelling style to perform its material as it narrates a road trip across central Australia. Arriving at the Daly Waters Pub in the Northern Territory, the... more
An experiment in both form and content, the essay lightly adopts an Australian storytelling style to perform its material as it narrates a road trip across central Australia. Arriving at the Daly Waters Pub in the Northern Territory, the travellers are taken by surprise by the strange décor. It is a place made significant by the multiple ‘authorships’ of hundreds of tourists. Visitors have left not only ID cards, pictures, and signatures, but also flags, number plates, thongs, caps, and bras. We analyse these traces left by travellers as objects of exchange that signify people’s desire to mark a place and use this phenomenon to introduce the idea of a complementary concept to that of the ‘souvenir’, and which we call ‘survenir’. The palimpsest effect of these survenirs (since none is erased) introduces time by accretion, rather than by chronology. The sociality generated through ‘survenirs’ is not just among humans but among all sorts of things, concepts and affects that assemble to...
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In North-West Australia, between 2009 and 2013, a major Indigenous-environmentalist alliance waged a successful campaign to stop a huge industrial development, a $45 billion liquefied gas plant proposed by Woodside and its partners. The... more
In North-West Australia, between 2009 and 2013, a major Indigenous-environmentalist alliance waged a successful campaign to stop a huge industrial development, a $45 billion liquefied gas plant proposed by Woodside and its partners. The Western Australian government and key Indigenous institutions also pushed hard for this, making the custodians of the Country, the Goolarabooloo, an embattled minority.
This experimental ethnography documents the Goolarabooloo’s knowledge of Country, their long history of struggle for survival, and the alliances that formed to support them. Written in a fictocritical style, it introduces a new ‘multirealist’ kind of analysis that focuses on institutions (Indigenous or European), their spheres of influence, and how they organised to stay alive as alliances shifted and changed.
This experimental ethnography documents the Goolarabooloo’s knowledge of Country, their long history of struggle for survival, and the alliances that formed to support them. Written in a fictocritical style, it introduces a new ‘multirealist’ kind of analysis that focuses on institutions (Indigenous or European), their spheres of influence, and how they organised to stay alive as alliances shifted and changed.
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We think we know what healers do: they build on patients’ irrational beliefs and treat them in a ‘symbolic’ way. If they get results, it’s thanks to their capacity to listen, rather than any influence on a clinical level. At the same... more
We think we know what healers do: they build on patients’ irrational beliefs and treat them in a ‘symbolic’ way. If they get results, it’s thanks to their capacity to listen, rather than any influence on a clinical level. At the same time, we also think we know what modern medicine is: a highly technical and rational process, but one that scarcely listens to patients at all.
In this book, ethnopsychiatrist Tobie Nathan and philosopher Isabelle Stengers argue that this commonly posed opposition between traditional and modern medicine is misleading. They show instead that healers are interesting precisely because they don’t listen to patients, using techniques of ‘divination’ rather than ‘diagnosis’. Healers construct genuine therapeutic strategies by identifying the origins of symptoms in external forces, outside of the mind of the sufferer. Modern medicine, for its part, is characterized by empiricism rather than rationality. What appears to be the pursuit of rationality is ultimately only a means to dismiss and exclude other forms of treatment.
Blurring the distinctions between traditional and modern practices and drawing on perspectives from across the globe, this ethnopsychiatric manifesto encourages us to think in radically new ways about illness, challenging accepted notions on the relationship between sufferer and symptom.
In this book, ethnopsychiatrist Tobie Nathan and philosopher Isabelle Stengers argue that this commonly posed opposition between traditional and modern medicine is misleading. They show instead that healers are interesting precisely because they don’t listen to patients, using techniques of ‘divination’ rather than ‘diagnosis’. Healers construct genuine therapeutic strategies by identifying the origins of symptoms in external forces, outside of the mind of the sufferer. Modern medicine, for its part, is characterized by empiricism rather than rationality. What appears to be the pursuit of rationality is ultimately only a means to dismiss and exclude other forms of treatment.
Blurring the distinctions between traditional and modern practices and drawing on perspectives from across the globe, this ethnopsychiatric manifesto encourages us to think in radically new ways about illness, challenging accepted notions on the relationship between sufferer and symptom.
Research Interests:
In this innovative collection, Indigenous and non-Indigenous scholars from Australia and Europe reflect on how their life histories have impacted on their research in Indigenous Australian Studies. Drawing on Pierre Nora’s concept of... more
In this innovative collection, Indigenous and non-Indigenous scholars from Australia and Europe reflect on how their life histories have impacted on their research in Indigenous Australian Studies. Drawing on Pierre Nora’s concept of ego-histoire as an analytical tool to ask historians to apply their methods to themselves, contributors lay open their paths, personal commitments and passion involved in their research. Why are we researching in Indigenous Studies, what has driven our motivations? How have our biographical experiences influenced our research? And how has our research influenced us in our political and individual understanding as scholars and human beings? This collection tries to answer many of these complex questions, seeing them not as merely personal issues but highly relevant to the practice of Indigenous Studies.
Research Interests: History, Cultural History, Anthropology, Indigenous Studies, Indigenous or Aboriginal Studies, and 14 moreSocial Research Methods and Methodology, Social and Cultural Anthropology, History and Memory, Autobiography, Biography, Feminism, Microhistory, Australian History, Aboriginal History in Australia, Settler Colonial Studies, Biography and Life-Writing, Ego-Histoire, Pierre Nora, and Microhistory as technique and approach
Appetites for Thought offers up a delectable intellectual challenge: can we better understand the concepts of philosophers from their culinary choices? Guiding us around the philosopher’s banquet table with erudition, wit, and... more
Appetites for Thought offers up a delectable intellectual challenge: can we better understand the concepts of philosophers from their culinary choices? Guiding us around the philosopher’s banquet table with erudition, wit, and irreverence, Michel Onfray offers surprising insights on foods ranging from fillet of cod to barley soup, from sausage to wine and coffee.
Tracing the edible obsessions of philosophers from Diogenes to Sartre, Onfray considers how their ideas relate to their diets. Would Diogenes have been an opponent of civilization without his taste for raw octopus? Would Rousseau have been such a proponent of frugality if his daily menu had included something more than dairy products? Onfray offers a perfectly Kantian critique of the nose and palate, since “the idea obtained from them is more a representation of enjoyment than cognition of the external object.” He exposes Nietzsche’s grumpiness—really, Nietzsche grumpy?—about bad cooks and the retardation of human evolution, and he explores Sartre’s surrealist repulsion by shellfish because they are “food buried in an object, and you have to pry them out.”
A fun romp through the culinary likes and dislikes of our most famous thinkers, Appetites for Thought will intrigue, provoke, and entertain, and it might also make you ponder a bite to eat.
Tracing the edible obsessions of philosophers from Diogenes to Sartre, Onfray considers how their ideas relate to their diets. Would Diogenes have been an opponent of civilization without his taste for raw octopus? Would Rousseau have been such a proponent of frugality if his daily menu had included something more than dairy products? Onfray offers a perfectly Kantian critique of the nose and palate, since “the idea obtained from them is more a representation of enjoyment than cognition of the external object.” He exposes Nietzsche’s grumpiness—really, Nietzsche grumpy?—about bad cooks and the retardation of human evolution, and he explores Sartre’s surrealist repulsion by shellfish because they are “food buried in an object, and you have to pry them out.”
A fun romp through the culinary likes and dislikes of our most famous thinkers, Appetites for Thought will intrigue, provoke, and entertain, and it might also make you ponder a bite to eat.
Research Interests:
Research Interests:
At a dinner party in Sydney, the famous French philosopher Jacques Derrida (author of Margins of Philosophy), asked Stephen Muecke, ‘why the centre?’ The search for answers to such philosophical questions has taken the author on many... more
At a dinner party in Sydney, the famous French philosopher Jacques Derrida (author of Margins of Philosophy), asked Stephen Muecke, ‘why the centre?’
The search for answers to such philosophical questions has taken the author on many travels, from Newtown to Madagascar, and after reading a 1930s children’s book to his son, to the Andaman Islands: ‘a place where boys’ own adventures might still be possible, way off the usual tourist trail.’
This is a writing full of surprises, where reality comes to life and talks to us, tells its stories and puts its arguments. The writing seeks to go with the momentum of the surprises, which are cloudbursts of feelings as much as of thoughts.
The strange space of fictocritical writing has been popular in Australia for a couple of decades and Stephen Muecke has been one of its main promoters, both as a writer and teacher at The University of Technology, Sydney. This collection of essays follows his popular fictocritical travelogue No Road (bitumen all the way).
The search for answers to such philosophical questions has taken the author on many travels, from Newtown to Madagascar, and after reading a 1930s children’s book to his son, to the Andaman Islands: ‘a place where boys’ own adventures might still be possible, way off the usual tourist trail.’
This is a writing full of surprises, where reality comes to life and talks to us, tells its stories and puts its arguments. The writing seeks to go with the momentum of the surprises, which are cloudbursts of feelings as much as of thoughts.
The strange space of fictocritical writing has been popular in Australia for a couple of decades and Stephen Muecke has been one of its main promoters, both as a writer and teacher at The University of Technology, Sydney. This collection of essays follows his popular fictocritical travelogue No Road (bitumen all the way).
"I have a weakness for thinking that the ideological work being done by Green parties is not thorough enough. A lot of time and effort were needed to create the fiction of the rational individualist Man, homo economicus, on which the... more
"I have a weakness for thinking that the ideological work being done by Green parties is not thorough enough. A lot of time and effort were needed to create the fiction of the rational individualist Man, homo economicus, on which the economisation of the world is based. They had to invent everything, redefine what liberty and abundance meant, spread around imaginary ideas, value systems, descriptions of the world. Ecologists have yet to do this work. They thought it wasn't necessary to deal with these questions; that it was enough to talk about 'nature' and how to protect it." Bruno Latour reflecting on his Memo on the New Ecological Class, co-written with Nikolaj Schultz.
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The novelist often leaves a clue, a fragment of metadata, that makes you think you have found the key to the whole. I thought I found it, when I read, 'we talk only about form, about tools and materials, and the effect of the weather.'... more
The novelist often leaves a clue, a fragment of metadata, that makes you think you have found the key to the whole. I thought I found it, when I read, 'we talk only about form, about tools and materials, and the effect of the weather.' (220) 1 That suits me just fine, this statement from Erica talking about making the labyrinth with Jurko. In that sentence we have form, technique and then something completely aleatory, the effect of the weather. Its very formlessness offers an internal tension, a release from structure. Form, in this novel, will not allow for rigidity, only process. First, because the theme I set myself was form, I read looking literally for structures, buildings of any sort, and I found, among others: an asylum, a tower, an octagon, a doll's house, a shack, a prison made of 'massive silver boxes deposited by aliens', a city apartment, a panopticon, a castle, a Redfern squat, a glimpse of a mosque, a bush camp, and a house that is a 'brutal cube'. And of course, dominating the second half of the book, the labyrinth. These built forms are not external to the humans moving in and out of them. They are not there to provide background, context or settings in which human dramas can play out. In other words, they are not objective because these objects, I think, can have their own subjectivities and peculiar agencies: 'You I trust.' Jurko tells Erica. 'Can I ask why?' 'Because I have seen your house, your house tells me.' (140) Almost as human as the people themselves, because we have built our environments 'naturally', so to speak, out of mortar, stones and wood, acquired and assembled bit by bit.
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A narrative poem in the homeric style (iambic pentameters like the Emily Wilson translation), on the topic of the bushfires on Kangaroo island, South Australia
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‘Troubles dans l’engendrement’, Bruno Latour interviewed by Carolina Miranda. Revue du crieur N° 14, La Découverte/Mediapart, 2019. Carolina Miranda is a Chilean ethnologist et documentary filmmaker who has interviewed Bruno Latour... more
‘Troubles dans l’engendrement’, Bruno Latour interviewed by Carolina Miranda. Revue du crieur N° 14, La Découverte/Mediapart, 2019. Carolina Miranda is a Chilean ethnologist et documentary filmmaker who has interviewed Bruno Latour several times. They met on the 10th of June 2019 in Chatelperron. The form of the spoken language has been retained as much as possible. Translation by Stephen Muecke.
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Original at https://aoc.media/opinion/2018/06/08/defendre-leurope-defendre-lue/ Translated by Stephen Muecke
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Thankfully, the month of May has come to an end, and with it any illusion that May '68 could be reenacted in period costumes. French production studios are very clumsy when it comes to historical reconstructions, as the producers of TV... more
Thankfully, the month of May has come to an end, and with it any illusion that May '68 could be reenacted in period costumes. French production studios are very clumsy when it comes to historical reconstructions, as the producers of TV series know very well. The settings are too perfect, the collars too starched, the voices too contemporary and the anachronisms so numerous that disbelief cannot be suspended for a moment. So, what might be true for the screen is even more so in politics, when people are looking for a replay of the wonderful times of May '68 while in the midst of the tragic situation today. Everything went wrong in this 2018 remake of May: the 'struggles' didn't 'converge' and there was no 'revolutionary spirit'. What happened, between then and now, is that the meaning of revolution changed. What was driving students and workers fifty years ago, propelling them towards the future, also drives those who, around the world today, imagine they can return to an ethnically identified nation state. There is a revolutionary spirit, yes indeed, but it is conservative revolution on an unprecedented scale, without limits. The insolence of yesteryear is now on the extreme right! To continue to celebrate 'the spirit of '68' with festivals and colloquia is to repeat the mistake made in the thirties of battling against a known enemy while there was another, much more serious, movement threatening to destroy everything. One way of summarizing the situation today is to say that on the one hand there are people furious at being deprived of their land, and on the other a land sadly deprived of people. Journalists and commentators talk of 'populism' in order to describe this mad scramble back to the protection of the Nation State. We see it happening in one election after another: in Italy, Germany, even in France, and most notably in Britain and the United States. The more a nation has profited from globalization, the more it breaks violently from it—England and America leading the rest of the world in this massive historical about-face. Of course, the word 'people' is in 'populism'. As much as it might come as a surprise to those who still want to celebrate the 'spirit of May', today's problem is one of coming to terms with these two toxic words, too often associated with reactionary thought: 'people' and 'land'. Progressives accuse populists of wanting to go back to land conceived of as an identity that protects and comforts. Yet the great paradox is that the progressives have as little ground to walk on as the populists. There are all literally without earth. What's worse is that they are dimly aware of this, and that makes them even more irate.
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Given that networks can only be partially perceived, or followed, we need to investigate the capacities of techniques of perceiving, following and recording their errant pathways. One such descriptive technique is ethnographic writing.... more
Given that networks can only be partially perceived, or followed, we need to investigate the capacities of techniques of perceiving, following and recording their errant pathways. One such descriptive technique is ethnographic writing. This paper will test the hypothesis that well-crafted ethnographic writing makes virtual networks real, in the humanities as much as in the social sciences.