'To most visitors and locals, Darwin is a vibrant, tropical city in the Top End. Although not always obvious to visitors, Darwin is also a living Aboriginal cultural landscape. This book peels back layers to show the rich heritage and complex cultures of Aboriginal people, both before and since colonisation. It includes contemporary and historical sites that range from the harbour to the beaches, monsoon forests, gardens, parks, camping places, exhibitions, cultural displays and buildings in the CBD, supplemented by information about sites not accessible to visitors.' (Source: Publisher's website)
'This article examines travel guidebooks to Indigenous Australia, focussing on predominantly Aboriginal-authored texts. Acknowledging the body of work that has critiqued travel guides as mediators of oppressive cultural discourses, it is as much concerned with the risks inherent in these texts, as it is interested in their potential as sites of authorship and reading that enable anti-colonial ambitions. Two questions animate the discussion. First: to what extent are Aboriginal guidebooks consistent with conventional understandings of reconciliation between Indigenous and non-Indigenous Australians? And second, how do these texts influence tourist activity in ways that respect Aboriginal sovereignty? While not providing a definitive answer to either of these questions, the article, nevertheless, opens up an examination of the cultural work performed by Aboriginal-authored guidebooks during a period of rapid change in the politics of race in Australia.' (Introduction)
'This article examines travel guidebooks to Indigenous Australia, focussing on predominantly Aboriginal-authored texts. Acknowledging the body of work that has critiqued travel guides as mediators of oppressive cultural discourses, it is as much concerned with the risks inherent in these texts, as it is interested in their potential as sites of authorship and reading that enable anti-colonial ambitions. Two questions animate the discussion. First: to what extent are Aboriginal guidebooks consistent with conventional understandings of reconciliation between Indigenous and non-Indigenous Australians? And second, how do these texts influence tourist activity in ways that respect Aboriginal sovereignty? While not providing a definitive answer to either of these questions, the article, nevertheless, opens up an examination of the cultural work performed by Aboriginal-authored guidebooks during a period of rapid change in the politics of race in Australia.' (Introduction)