The journey into theatre-made places offered here is both analytical and creative. It is comprised of case studies analysing three theatre productions that occurred in Perth between 2004 and 2006 and two of my own creative works, forming the Prologue and Conclusion to the thesis. Throughout, I am informed by Edward Casey’s philosophy of place as I work to develop both a poetics and a dramaturgy of place in theatre. I draw upon of a range of thinkers in order to interrogate the limits of theatrical representation and to suggest that an active engagement in the process of place-making in theatre offers a touchstone and paradigm that can release both thought and the body from totalizing and foreclosing cultural imperatives. This dramaturgical and poetical journey into place works, I hope, toward creating an open and dynamic field from which to experience the ‘here and now’ of being in place in theatre, and in the world. I argue that the notion of place as embodied meaning frames the body and the mind in contexts that are personal, emotional, historical, ethical, and political; that to be in place, to be aware that one’s body is a particular place, suggests that the body and mind are listening to each other. This conscious connection, I believe, offers a radical challenge to the bifurcation of body and mind that runs as a consistent theme throughout the history of Western thought. More particularly, I aim to demonstrate that a voyage into place, in theatre, conveys the body and mind together in ways that allow us to “resume the direction, and regain the depth, of our individual and collective life once again – and know it for the first time” (Casey, 1993: 314).

In many former British colonies independence from colonial rule has produced a myriad of post-colonial tensions. Increasingly, writers from the indigenous race in these former colonies have felt moved to respond to these tensions in their imaginative fiction. This study has undertaken a comparative cross-cultural analysis of the works of two writers from such societies whose indigenous cultures share common assumptions, to explore the underlying impetus of these tensions, and the writers� proposals for resolving them. Chapter One assesses Witi Ihimaera as a writer, and explores his concept of biculturalism, with particular emphasis on the distinctly Maori point of view which informs his analysis of contemporary social problems. Chapter Two assays Ihimaera�s pastoral writings, Pounamu Pounamu, Tangi, and Whanau, tracing in them the development of his concept of biculturalism, and also the changes in Ihimaera�s writing that culminated in The new Net Goes Fishing, with the hardening of attitude that it expresses. Chapter Three looks at the revisionism of Ihimaera�s view of New Zealand history from a Maori viewpoint. It uses Ihimaera�s The Matriarch not only as a means of exploring this revisionist Maori perspective, but also as evidence of the radicalisation of Ihimaera�s views, and the broadening of the concept of biculturalism to embrace not only cultural, but social and political matters. Chapter Four considers Ihimaera�s The Whale Rider as a feminist restatement of earlier views and highlights the growing dilemma he faces concerning the concept of biculturalism. Chapter Five focuses on Achebe, the writer, and his view of the role of the African writer in contemporary society. It argues that Achebe views himself as a seer, a visionary writer who has the answer that could regenerate his society. Chapter Six analyses Achebe�s Things Fall Apart and Arrow of God, and argues that contrary to accepted views of Okonkwo, this character is not actually representative of his society but a deviant. It further argues that the post-colonial African societies� affictions with irresponsible leaders were already manifest in the colonial period, through characters such as Okonkwo and Ezeulu, whom Achebe sees as guilty of gross abuses of power and privilege. Chapter Seven looks at both No Longer at Ease and A Man of the People, and argues that the failure of the first indigenous administrative class stems both from their having an incomplete apprehension of all the aspects of their heritage and the responsibility which power imposes on those who exercise it, and also from lack of restraint in wielding of power. It further argues that the unbridled scramble for materialism has resulted in the destruction of democratic principles. In the context of contemporary New Zealand society, Ihimaera sees the solution for Maori post-colonial tensions as bicultural integration, but he is having problems with the concept in the face of increasing radical activism from Maoris who see it as little better than assimilation. Achebe, however, has opted for re-formism, having discarded traditionalism because it is inadequate for people in the modern world.

Research Doctorate - Doctor of Philosophy (PhD) / How do Anglo-Australian artists paint themselves into the landscape with relevance and integrity, in spite of our complicated history? How do we submit to our own ‘small narratives’ and express an experience of land which considers but is not muted by postcolonial dialogues? How do individual artists form a visual language respondent to place and instructed by creative chance? The painting studio is where these questions are raised and where formal problems arise. Disparate ideas are tested in the search for marks and images to build an ambiguous sensation of place. Reflection, doubt, and wonder are the forces behind the paintings, but landscape is the sustaining narrative, and the inquiry is personal, equivocal. A remote valley on the Ellenborough River forms the back-ground to the current body of work, but my practice has taken me to desert communities during the past decade. Living and working in these environments where Indigenous artists paint without inherent effort, immersed in their big narratives of country, our choice to paint landscape is a continual challenge. Regular field trips to the valley and visits back to the desert, immersion in the patterns and phenomena of land, issues of belonging, impermanence and nostalgia have driven this investigation. The almost anachronistic studio practice results in an exhibition of on-site drawings and painted landscape memoirs. In the exegesis I examine my work through the prism of paintings by Indigenous artists from Haasts Bluff and Milikapiti. Non-Indigenous artists who engage with issues of landscape in a contemporary Australian context are also investigated, with a focus on cross-cultural dialogues, collaborations and formal painterly responses.

The challenge of ameliorating or preventing the health problems of Indigenous Australians living in remote areas is compounded by the profound professional, cultural, social and personal isolation of the health professionals who work there. This isolation has direct effects on the recruitment and retention of health professionals to remote communities, and their ability to work effectively in this unfamiliar environment. The overarching goal of this research was to strengthen the capacity of these professionals to improve the quality of remote area maternity services in Australia and the experiences and outcomes for birthing women and their families. This was achieved by investigating a process of engagement with a wide range of stakeholders and utilising contemporary communication technology through the Internet. A case study approach was undertaken using participatory action research (PAR) with the elements off rapid assessment, response and evaluation methods (RARE). The research explored, described and analysed the development of resources aimed at decreasing isolation and increasing communication in the remote setting. Identifying the barriers, facilitators and utility of an information technology intervention was an integral part of the investigation process. The first case study saw the development and evaluation of the Maternity Care in the Bush Web Based Resource Library, designed to decrease the isolation of practitioners from the educational resources and professional expertise available in current literature, guidelines and reports. The second case study targeted isolation from peers, with the development and evaluation of the Remote Links Online Community. This was designed to build partnerships between isolated practitioners, for the purpose of interactive peer support, information exchange and mentoring. The third and fourth case studies were guided by Aboriginal researchers and resulted in the development of the Birthing Business in the Bush Website, designed to decrease practitioners' isolation from cultural knowledge. An integrated component of this Website is the Primary Health Care Guide to Planning Local Maternity Services, designed to decrease the isolation of the health care practitioner from the community in which they are working. Issues related to conducting research in the Australian Indigenous setting have been explored, analysed and detailed. Each case study contributed new knowledge and learning about the challenges and contemporary contexts of remote area maternity service provision in Australia. The use of PAR, and, most particularly, how this can be used in Indigenous research to produce goals that extended beyond the individual researcher's goals, has been described. The current difficulties associated with computer mediated communication, as experienced by remote practitioners, have been highlighted. The research has identified areas of need within the workforce that, if addressed, could contribute to improved health services. Importantly, the research has documented, acknowledged, honoured and disseminated the voices of Aboriginal women, through the far reaching communication technology that is the Internet. Furthermore, the voices, concerns and conditions of remote maternity services providers were also documented and acknowledged. This workforce, often invisible and poorly valued, was assisted and supported to provide evidenced based, culturally appropriate maternity care, through the resources that were developed. To further progress the lessons taken from the research, recommendations have been developed and are listed in the Conclusion.

The thesis examines existing claims for self-determination in Torres Strait, the mechanics of recognition of the claim, and future possibilities for self-governance in the region.

In this dissertation I examine whether the First Ministers' Coferences (FMCs) and political accords negotiated at these meetings from 1983-1987 assisted in transforming Canadian constitutionalism. During the period 1983-1987, four FMCs were held to consider Aboriginal peoples' place in a new Constitutional order. These meetings renegotiated the relationship between indigenous and non-indigenous peoples in Canada by reconsidering some of the assumptions permeating Canadian constitutionalism. The FMCs involved direct dialogues betwen heads of federal government, provincial governments and the four main Aboriginal organisations. Political accords were used in these FMCs to direct the dialogues and to identify when mutually acceptable constitutional associations had been achieved. Tully's reconceptualisation of constitutionalism will be used to evaluate the extent to which Canadian constitutionalism was transformed. He argues that constitutionalism is an activity or process of ongoing dialogues between diverse cultures. He further suggests that three conventions operate to enable these intercultural dialogues to recognise and accommodate cultural diversity. These conventions are mutual recognition, consent and cultural continuity. In order to identify whether constitutionalism was transformed, I consider whether the relationship between indigenous and non-indigenous peoples was altered to further recognise and accommodate cultural diversity. This will be demonstrated by examining whether Tully's three conventions were adopted and advanced during the FMCs between 1983-1987. I conclude that the FMCs and the negotiation around political accords adopted and promoted Tully's three conventions, thereby further recognising and accommodating indigenous Canadians and thus transforming Canadian constitutionalism.

This project will explore a fusion of Tangata Whenua and Pacific perspectives within a performance installation framework. I intend to juxtapose community narratives within a video art form. I will explore the recording and transmitting of indigenous stories and will create contemporary narratives linking the past to the present. Working within my communities, (Tangata Whenua1, Pacific2, artists from different disciplines, LGBT3, and extensive friends networks), this project will investigate aspects of performance installation using live sets amid recordings of conversations and develop an interviewing practice. The performances are temporary and the devices ad-hoc.

This project will explore a fusion of Tangata Whenua and Pacific perspectives within a performance installation framework. I intend to juxtapose community narratives within a video art form. I will explore the recording and transmitting of indigenous stories and will create contemporary narratives linking the past to the present. Working within my communities, (Tangata Whenua1, Pacific2, artists from different disciplines, LGBT3, and extensive friends networks), this project will investigate aspects of performance installation using live sets amid recordings of conversations and develop an interviewing practice. The performances are temporary and the devices ad-hoc.

This thesis examines criminal law in the context of Australian indigenous–settler relations. Through the jurisprudence of Justice Kriewaldt in the Northern Territory, it explores the relationship between the policy of assimilation and the application of the criminal law to Aboriginal people. Justice Kriewaldt was the sole judge of the Northern Territory Supreme Court during the 1950s. This was an important period in Australian history when the assimilation policy was at its highpoint. The thesis focuses on three areas of criminal justice—provocation, sentencing and alcohol consumption regulation. Both for Justice Kriewaldt and, in contemporary times, these areas were and continue to be of particular relevance to Aboriginal people confronting the criminal justice system. The thesis demonstrates that Justice Kriewaldt’s approach in these areas was informed by his support for the assimilation policy. It is argued that Justice Kriewaldt generally understood Aboriginal people to be uncivilised and that he applied the criminal law to assist in civilising Aboriginal people so that they could become assimilated. / This thesis also explores how Justice Kriewaldt’s jurisprudence has pervaded current approaches to dealing with the interaction between Aboriginal people and the criminal law. The thesis argues that although echoes of Kriewaldt’s 1950s approach are persistent within contemporary applications of the criminal law to Aboriginal people in the Northern Territory, there have also been shifts in approach. It is contended that Aboriginal people are increasingly understood to be culturally devastated and sick, and that contemporary criminal law frequently aims to restore and repair Aboriginal people to their communities, rather than to assimilate Aboriginal people. It is argued that this approach has opened up a space for Aboriginal people to become more involved in the application of criminal justice and, from this involvement, a form of weak legal pluralism has emerged.

This research explored how my own life experiences and leadership journey have informed my professional practice in Indigenous capacity building. The relationship between Indigenous capacity building and the promotion of Ieadership development is the underlying basis of my research. This is an increasingly important area in Aboriginal Affairs and public policy given the currency of debates around Indigenous capacity building as a strategy towards overcoming entrenched disadvantage experienced by so many Indigenous people. This is juxtaposed with the increasing recognition of the need to promote new and emerging Indigenous leadership as a strategy to ensure the future survival and growth of strong, self-determining Aboriginal communities. A key element of my research is the development and construction of a model which describes the key characteristics or determinants of Indigenous capacity building through developing Indigenous leadership. This has been constructed from my own experiences, research and analysis and reflects the primacy of leadership in debates around Indigenous capacity building. The model demonstrates that there are three key separate yet interrelated components of Indigenous capacity building through promoting leadership development. Interwoven through and between each of these components is the importance of culture which is the all permeating centre of the model and cannot be underestimated. The first component in the model focuses on the importance of internally based capacity building which I have described as 'intra capacity building.' This represents a cluster of interdependent characteristics that combined together, contribute towards building stronger 'internal' capacities as a necessary strengthening factor which builds resilience and are all essential leadership qualities. They includes attributes such as the development of self knowledge, self confidence and self awareness, cultural identify and healing from the impacts of colonisation. The second component in the model focuses on the importance of the more externally developed 'inter capacity building' which explores the importance of connection to supportive and quality relationships, an increase in the building of networks and their application to the workplace as well as pathways to employment and education. The third component of the model focuses on the combined impact of intra-personal and inter-personal capacity development on the broader Aboriginal community through contributing towards growing and sustaining the leadership base and ensuring on-going community engagement through governance arrangements. This exegesis will provide a major contribution to the growing amount of work on Indigenous capacity building and recognition of the integral role of leadership development in this context. The project element of my research will further contribute to this by promoting key learnings from my research by making available a training resource guide for use in education, training and community settings. My conclusion acknowledges the significant life experiences and leadership journey I have personally experienced, which are parallel in nature to the experiences of the many Koorie leadership participants.