There has been something of a seismic shift in the political nature and process of the peak Aboriginal representative body in the Northern Territory. However, given I’ve been threatened with defamation (by unrelated parties) for my commentary on such matters, I will refrain from celebrating this fact in my own words.
Rather, this a transcript of a speech by the relatively new (and very awesome) CEO of the Northern Land Council, Joe Morrison – delivered to the National Press Club in Canberra today:
“Good afternoon, Ladies and Gentlemen.
My first duty is to acknowledge the traditional owners of these lands and pay my respects to their elders past & present. I also pay my respects to other elders present here today.
I am joined here by the Chairman and Deputy Chairman of the Northern Land Council, Mr Samuel Bush-Blanasi and Mr John Daly.
Today I want to share my thoughts about a vision, one that places Aboriginal and Torres Strait Islander people in the frame of northern development and trade.
‘The array of distinct assumptions about issues regarding moral variability, the nature of the moral domain, and how individual freedom factors into moral action can all result in the study of different theoretical ideas that end up being cast as if they were the same topic.’
- Cassaniti & Hickman 2014:252.
I read Cassaniti and Hickman’s New Directions in the Anthropology of Morality the other day and really enjoyed it. The authors put forward some great points, chief among which is their argument for a pluralistic approach to moral variation – one which seeks to ‘reconcile humanity’s propensity toward moral realism with overwhelming ethnographic evidence of moral variability’ (253). I also found merit in the argument for better defining the moral domain – figuring out what counts as moral, ‘what kinds of thing are uniquely moral in each ethnographic setting’ (257) and identifying domains of experience that are ‘morally saturated’ in each ethnographic context (with an understanding that domains of experience that become heavily moralised will necessarily vary cross-culturally). The points I found most interesting and compelling, however, were also those that I found myself critically mulling over days later.
This is all well and good, I found myself thinking, but Yolŋu people have been advocating for a pluralistic approach to morality and law since balanda (white people, Europeans) would listen.’† When is anthropology going to start taking Indigenous theories seriously instead of subjecting them to their own analyses and theorising about them? (I’m sure it’s not just Yolŋu people who have been advocating for such an approach or stance.) Beyond advocacy, in fact, Yolŋu have been doggedly persistent in their attempt to educate balanda about the necessity of such a stance – not only how it is possible, but why it is both necessary and just. And they continue to do so in good humour despite our blunt, closed ears. The video below is but one example of this. Continue reading
Proud to feature in the first issue of the new Upswell Magazine with an archival/ethnographic piece on alienation – GOVERNMENT TIME, MISSION TIME, AND THE NATURE AND VIOLENCE OF ALIENATION.
Congratulations to the Upswell collective and best wishes for the future of the project. x
Rest in Peace amala, my old Mummy, who always told me that I didn’t treat my husband right, whose company I adored. (If one could explain the art of witty, acerbic conversation in Yolŋu-matha, and the skilful play on words, switching across and back between languages.) Countless hours together in company under the mango tree, weaving, talking, smoking and drinking tea (and amala would often break into song, so quietly, half facing away). She taught my dhuway what it meant to be a son-in-law and he duly avoided her as his mokul, sending gifts and care through his galay, my brothers and sisters. She was my amala and I was her waku.
It was amala’s Mother’s country that I came to call my own. It was her father’s country that we footwalked to, to scour the rocks for oysters. To stop in the dry and rest. I was never the most adept hunter, or gatherer, for that matter, and so often stayed behind to look after amala (her brain already slightly gapu-mirri). Chattering away even when I dozed off. Sometimes amala mistook the shower for a toilet and sometimes I’d wake up just in time to catch her trying to light a fire inside to keep the sandflies from biting me as I slept. One could only half sleep, but I so loved this time that we spent together.