Cirrus@Austlit

'The article presents a biography of Daisy Bates, a scholar in the field of Aboriginal history in Australia. It cites the reason why the native race was vanishing according to Bates. She was the foster-daughter of Sir George Outram, a hero of the Indian army buried with full honors in Westminister Abbey, England. She decided to travel to Australia after a doctor diagnosed a spot on her lungs as a warning of tuberculosis.' (Publication abstract)

'The experience and impact of Bennelong on the London scene is compared to Omai, a Tahitian predecessor who had visited the court 20 years. Bennelong's role as an object of curiosity. How he compared with Omai in this regard is hard to estimate. There could be some truth in saying that while Omai was taken up and cultivated, Bennelong was politely inspected. He seems not to have excited anyone's philosophical, literary or artistic imagination, and there is certainly nothing on record comparable with Granville Sharp's discourses with Omai (Hoare 1820:220-7).No portrait of Bennelong in London has survived, nor evidence that one was ever made. Perhaps the lack of interest merely reflects how readily the exotic is betrayed by familiarity. All the same, some contrasts between the two men and their contexts are worth considering.'  (Publication abstract)

'One week ago in Canberra, at night, I woke up very early and went outside. It was still a little bit dark, and there was only one star left in the sky. It was the Morning Star—Goyulan. When I was looking at the Morning Star, I heard a bird calling out, calling out from a long way away. In English we call that bird ‘plover’. Its Gidjingarli name is Burreparrepa.  (Introduction)

'Two people who made important contributions to the film Waiting for Ham/ recently passed away: Harry D., whose name and significance are incorporated in the title, and Peter Barker, the sound recordist.

'Harry D. was born at Kopanga on the Blyth River about 1920. At the age of eighteen he made his way to Darwin, where he got a job in a Chinese laundry. During the war he worked at the Naval base and in various Army camps. After a spell at Oenpelli in the immediate post-war years, employed by a buffalo hunter, he returned to Darwin where the Native Affairs Branch made him a patrol assistant. Later he worked as a tracker for the Police Department.'  (Introduction)

'Papers by M. Blows, A.C. van der Leeden, K. Maddock, I.M. White, L.R. Hiatt, J. Beckett and Appendix of translations of A. van Gennep annotated separately.' (Source: TROVE)

A summary of the Book: Murinbada tribe; 1. The lineaments of sacrifice striking resemblances between the form of a bullroarer ceremony and the form of sacrificial ceremonies in more developed religion Ceremony of Punj; 2. Sacramentalism rite and myth - relations between Punj, and circumcision, totemism (all types), myth relating to Punj, other myths, relations between myth and rite, sequences of conduct; 3. Symbolism in the higher rites geometric idiom of ceremonies, symbolizing processes and types 4. The design plan of a riteless myth - the rainbow serpent, the problem of myth variation, three fragmentary accounts (Marithiel, Wagaman, Nangiomeri), analysis of myth, structural plans of 3 dramas; Myth of Kunmanggur, myth of Punj, rite of Punj 5. The design plans of mythless rites circumcision, mortuary, myth of Kulpi; 6. Cosmos and society made correlative - positive features of Murinbada religion, the dynamical or integrative aspect of the rites, and the underlying philosophy; A concluding note - explanation of series and viewpoint from which it was written. (Source: TROVE)