'Everywhen is a groundbreaking collection about diverse ways of conceiving, knowing, and narrating time and deep history.
'Looking beyond the linear, Everywhen asks how knowledge systems of Aboriginal people can broaden understandings of the past and of our history. Indigenous embodied practices for knowing, narrating, and re-enacting the past in the present blur the distinctions of linear time, making all history now. Questions of time and language are questions of Indigenous sovereignty — and recognising First Nations’ time concepts embedded in languages and practices is a route to recognising diverse forms of Indigenous sovereignty.
'Edited by Ann McGrath, Laura Rademaker and Jakelin Troy, this collection draws attention to every when, arguing that First Nations’ ways of thinking of time are vital to understanding history and offers a new framework for how it is practiced in the Western tradition. Everywhen shows us that history is not as straightforward as some might think.'(Publication summary)
'Everywhen consists of twelve essays and an introduction by the book’s three editors, a Ngarigu linguist and two non-Indigenous historians of colonialism. The book’s title comes from an influential 1956 essay by W.E.H. Stanner on Indigenous views of time, and the essays originated from a 2018 symposium at the ANU on ‘Understanding the Deep Past across Languages and Culture’. The book aims, as the editors write, ‘to explore how Indigenous temporalities can offer alternative perspectives toward understanding the concept of time, a factor so central to the historian’s craft yet so often taken for granted’ (2).' (Introduction)
'It can take an enormous intellectual effort for non-Indigenous people (such as this reviewer) to grasp Indigenous concepts of time. This is partially due to what Aileen Moreton-Robinson has described as the incommensurability of Indigenous and Western epistemological approaches. In settler-colonial terms, land is a resource to be appropriated, surveyed, and exploited. Temporality is generally used to situate the colonisation event, the before and after, from a perspective where time is linear and forward-looking. By contrast, in Indigenous cosmological approaches, land, culture, and time are co-dependent and in perpetual conversation. Country and time are indivisible.' (Introduction)
'When the eminent Australian anthropologist W. E. H. Stanner first published his essay on “The Dreaming” in 1956, there was increasing scholarly and popular interest in the complexity and duration of Australia’s Indigenous cultures.' (Introduction)
'When the eminent Australian anthropologist W. E. H. Stanner first published his essay on “The Dreaming” in 1956, there was increasing scholarly and popular interest in the complexity and duration of Australia’s Indigenous cultures.' (Introduction)
'It can take an enormous intellectual effort for non-Indigenous people (such as this reviewer) to grasp Indigenous concepts of time. This is partially due to what Aileen Moreton-Robinson has described as the incommensurability of Indigenous and Western epistemological approaches. In settler-colonial terms, land is a resource to be appropriated, surveyed, and exploited. Temporality is generally used to situate the colonisation event, the before and after, from a perspective where time is linear and forward-looking. By contrast, in Indigenous cosmological approaches, land, culture, and time are co-dependent and in perpetual conversation. Country and time are indivisible.' (Introduction)
'Everywhen consists of twelve essays and an introduction by the book’s three editors, a Ngarigu linguist and two non-Indigenous historians of colonialism. The book’s title comes from an influential 1956 essay by W.E.H. Stanner on Indigenous views of time, and the essays originated from a 2018 symposium at the ANU on ‘Understanding the Deep Past across Languages and Culture’. The book aims, as the editors write, ‘to explore how Indigenous temporalities can offer alternative perspectives toward understanding the concept of time, a factor so central to the historian’s craft yet so often taken for granted’ (2).' (Introduction)
