Cirrus@Austlit

'This book provides a guide to research and teaching in an Australian Indigenous Studies that is oriented toward the diverse, contemporary world. Central to this perspective is a sensibility to the intercultural complexity of that world - particularly its Indigenous component - and an awareness of the interactional capabilities that the Indigenous (and others) need to successfully negotiate it. These capabilities are important for facilitating Indigenous peoples' goal of equality as citizens and recognition as Indigenous, a goal which this book seeks to address. The Indigenous Studies presented in this book rejects as unproductive the orientation of orthodox Indigenous Studies, which promulgates the retention of old cultures, positive stereotypes, binary oppositions and false certainties. It adopts a more dialogical and process-oriented approach that highlights interactions and relationships and leads to the recognition of cultural and identity multiplicity, intersection and ambiguous difference. The book covers key topics such as ancestral cultures, colonisation and its impacts, identity politics, interculturality, intersectionality, structural marginalisation, unit development and teaching complexity. The focus of the book is the development of a sensibility that can shape readers' perceptions, decisions and actions in the future and guide teachers in their negotiation of intercultural classroom relationships.' (Publication summary)

For many Aboriginal people the missionary experience has been a defining one. Therefore Christian missions comprise an important aspect of the debate about the history of contact between Aborigines and colonisers. The revisionist contact histories that emerged in the latter decades of the twentieth century generally failed to look closely at missionary/Aboriginal encounters and promulgated the stereotypical and often simplistic assessment of missions and missionaries as the arch dispossessors of Aboriginal cultures. This case study of the Presbyterian Mission at Ernabella in the far north-west of South Australia reveals the specific and unique features that are glossed over by such generalisations. There is evidence at Ernabella of minimal intervention in tribal life, of dynamic, diverse and creative responses on the part of Aboriginal people and missionaries in preserving the vitality of religious life through periods of rapid change. Starting from the premise that Christianity was regarded as important by Aboriginal people rather than a foreign imposition, a more nuanced aspect of contact history is revealed that goes beyond the assumed crude binarism in respect to Aboriginal beliefs and Christianity. It is one that fits better with the lived reality of many Aboriginal people who embrace multi-layered approaches to spiritual life and regard the mission times and their relationship with missionaries in a positive light. [From the journal's webpage]