Cirrus@Austlit

'Ego-histoire is an unlikely import into Australian Indigenous studies. At least so it seemed to me in Paris in December 2011 at the conference that became a prehistory to this collection of essays. I listened as a non-Indigenous Australian researcher, sharing a concern for ethical ways of living, researching and teaching in Aboriginal country, and wondered why it was that ego-histoire was so confronting, and so unfamiliar in its address to Indigenous Australian studies. A number of writers here reflect this uneasiness, and in Pierre Nora’s essay ‘Is “Ego-Histoire” Possible?’ (translated here in the Appendix) we see why this is so. Nora highlights the features of the intellectual environment in France that led to ego-histoire: ‘the return of the subject’, the historiographical turn, and the new regime of historicity in France in the late-1970s and early-1980s. The transposition of each of these to Australian Indigenous studies now immediately unsettles the gendered, national and individualist presuppositions of the project—limits of the genre that remain unremarked in Nora’s essay. As a ‘bemused’ Jane Haggis suggests, Nora’s cool, encompassing, explanatory gaze and its singular unitary history of the nation is unsettled in contemporary Australian studies. Like a number of other writers here, Haggis turns to ‘entanglement’ to understand the relations between self and other, the history of the narrator and the narrated, that circulate in contemporary Australian autobiographical writing, a writing that draws the contact zone and the incommensurability of Indigenous and settler histories into thinking about the self and its professional conduct as a humanities scholar. There is, Gillian Cowlishaw argues, a messiness in thinking about ‘us’ and ‘other’. In response, Cowlishaw turns to the diary as a genre that personalises the professional life, as do a number of other writers here (see, for example, Jan Idle’s ‘field notes’, and Ros Poignant’s journal). This self-reflexive form of writing breaks down the distinctions between ‘research practice’ and ‘findings or data’, and what emerges is an ‘entanglement’ of Indigenous and non-Indigenous worlds that is both personally felt and professionally practised. The diary grasps that intimate immersion of the self in other worlds, a destabilising and disorienting knowledge and experience of otherness that recurs in this ‘provincialisation’ of ego-histoire into postcolonial space and time. More generally, these essays practise forms of autobiographical writing that enable a performative sense of self,, a working through memory and recognition, and what Franca Tamisari calls ‘a personal way of knowing others’ that finds expression in the classroom as well as in research practice: a ‘methodology of encounter’, Jan Idle suggests, where observing ‘self out of place becomes part of the project’.' (Introduction)