"Most people call me Auntie Rita, whites as well as Aboriginal people. Auntie is a term of respect of our older women folk. You don't have to be blood-related or anything. Everyone is kin. That's a beautiful thing because in this way no one is ever truly alone, they always have someone they can turn to."
Rita Huggins told her memories to her daughter Jackie, and some of their conversation is in this book. We witness their intimacy, their similarities and their differences, the '"fighting with their tongues". Two voices, two views on a shared life.' (Source: Publisher's blurb)
'Family photographs add so much to Aboriginal autobiography. Aboriginal people will scan them to see who they know and what the buildings, clothes, and area looked like then. Photographs are an open invitation to connect with your people, no matter where they are from.' (Introduction)
'Autobiographies by Aboriginal Women writers have gradually emerged for almost three decades now. Varied and interesting experiments are visible in the life-writing form by Aboriginal writers. In an attempt to write accounts of their own life and experiences, Aboriginal writers have employed different narrative techniques and methods. This chapter is a case study of life narratives by two contemporary Aboriginal women writers Jackie Huggins (Auntie Rita) and Jeanine Leane (Purple Threads.) The focus is on the different methods of writing while “recalling the past”. Interestingly, these narratives create “matriarchal spaces” of expression being written by women who are recalling either their mother’s experiences or Aunties’ stories. The chapter makes an attempt to relocate this idea of history from a feminist perspective.'
Source: Abstract.
In this essay Heiss demonstrates that stories, poetry, songs, plays and memoirs are 'living' evidence of truths otherwise untold or appropriated (Source: Introduction)
Entangled Subjects : Indigenous/Australian Cross-Cultures Of Talk, Text, And Modernity
Netherlands
:
Rodopi
,
2013
Z1938856
2013
single work
criticism
'Indigenous Australian cultures were long known to the world mainly from the writing of anthropologists, ethnographers, historians, missionaries, and others. Indigenous Australians themselves have worked across a range of genres to challenge and reconfigure this textual legacy, so that they are now strongly represented through their own life-narratives of identity, history, politics, and culture. Even as Indigenous-authored texts have opened up new horizons of engagement with Aboriginal knowledge and representation, however, the textual politics of some of these narratives - particularly when cross-culturally produced or edited - can remain haunted by colonially grounded assumptions about orality and literacy.
Through an examination of key moments in the theorizing of orality and literacy and key texts in cross-culturally produced Indigenous life-writing, Entangled Subjects explores how some of these works can sustain, rather than trouble, the frontier zone established by modernity in relation to 'talk' and 'text'. Yet contemporary Indigenous vernaculars offer radical new approaches to how we might move beyond the orality-literacy 'frontier', and how modernity and the a-modern are productively entangled in the process. ' (Source: Angus & Robertson website www.angusrobertson.com.au)
'Family photographs add so much to Aboriginal autobiography. Aboriginal people will scan them to see who they know and what the buildings, clothes, and area looked like then. Photographs are an open invitation to connect with your people, no matter where they are from.' (Introduction)
Cross Talk : Collaborative Indigenous Life Writing in Australia and Canada
2004
Z1351079
2004
single work
thesis
This thesis provides a comparative analysis of collaborative Indigenous life writing texts produced in Australia and Canada. Drawing on the large body of Indigenous life writing texts produced in both countries, the critical and theoretical literature surrounding these texts, and twenty-nine interviews conducted during the course of research with participants in Aboriginal and First Nations collaborative life writing, the author argues that literary criticism needs to take into account the co-operative basis of textual production as well as the constraining factors that shape the outcome of collaborative texts. Further, he argues for the importance of non-Indigenous critics acknowledging the centrality of Indigenous protocols in both the production and reception of collaborative Indigenous life writing. The thesis is based upon the premise that readers and producers of collaborative Indigenous life writing texts can and should talk to each other and that each group can benefit from such cross talk.
