Kanyirninpa, or holding, exists as a deeply embedded value amongst desert Aboriginal peoples (Puntu). It is disclosed as authority with nurturance, where older generations assume the responsibility to care for and look after younger people. Kanyirninpa also holds in balance two other key cultural patterns of desert life, autonomy and relatedness. These values are transmitted across generations where they provide desert society with identity, cohesion and strength. While kanyirninpa can be identified in the nurturance provided a child after birth, its presence and power is particularly disclosed at ceremonial time. Here, the meanings of the ancestral tjukurrpa (dreaming) are celebrated and renewed. Desert society is reproduced as the deeper, social and cosmic meanings around ngurra (land), walytja (family) and tjukurrpa are gathered, ritualised and re-enacted. The older generations of men and women enable this holding to occur. When boys (marnti) become men (wati) the manner of kanyirninpa changes. No longer do young men seek to be held by their mothers and female relations. Instead, they seek to be held by older men: brothers, uncles and other males. By holding them older men induct younger men into the social meanings and behaviours of desert, male adulthood. A generative and generational male praxis is disclosed.

Submitted by Jordan (jordanbiblio@gmail.com) on 2017-02-15T15:21:05Z No. of bitstreams: 1 DISS_2015_Beatriz Marucci.pdf: 727532 bytes, checksum: 831b4bec1b1ec06f6feefe03daf3bca0 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-02-16T10:30:56Z (GMT) No. of bitstreams: 1 DISS_2015_Beatriz Marucci.pdf: 727532 bytes, checksum: 831b4bec1b1ec06f6feefe03daf3bca0 (MD5) / Made available in DSpace on 2017-02-16T10:30:56Z (GMT). No. of bitstreams: 1 DISS_2015_Beatriz Marucci.pdf: 727532 bytes, checksum: 831b4bec1b1ec06f6feefe03daf3bca0 (MD5) Previous issue date: 2015-06-12 / CAPES / O atual cenário da literatura pós-colonial é extremamente diversificado, com vários exemplos de renomados escritores africanos, canadenses, indianos, latino-americanos, australianos, todos buscando representar e muitas vezes questionar sua identidade cultural. A lista de autores que apresentam as influências negativas ou positivas que a sua cultura sofreu e sofre através do processo de colonização até os dias atuais é incomensurável, entretanto, a literatura australiana se apresenta como um instigante objeto de pesquisa para os estudos pós-coloniais devido a sua singularidade. O escritor aborígene australiano Mudrooroo, por exemplo, nos contempla com o romance Wild cat falling (1965), em que pela primeira vez na história da literatura australiana a minoria aborígene é representada no papel de protagonista. As experiências selecionadas pelo autor para a representação da condição aborígene na Austrália contemporânea envolvem a exclusão social e a criminalidade, mas também a busca por uma afirmação de identidade. O objetivo deste trabalho é analisar a construção da identidade aborígene nesse romance, realizada, em grande parte, através de choques entre o protagonista, que se reconhece como pertencente a essa etnia, e os brancos com os quais convive na Austrália atual. Ainda que essas relações conflituosas se apresentem como um eco da antiga situação colonial, alguns essencialismos são desconstruídos em busca de uma convivência transformada. O tema da jornada de busca aos valores ancestrais, sobretudo através do fenômeno do Dreamtime, em torno do qual toda a narrativa se constrói, sinaliza o fato de que a cultura é “uma fonte de identidade”, suscitando “recentes retornos a ela e à tradição” (SAID, 2011, p. 12). Porém, Mudrooroo representa esse retorno, dando ênfase aos processos de hibridismo e tradução cultural pelos quais seu personagem passa. O resultado é que o personagem se sente mais revigorado e reconciliado com sua herança cultural ao final da narrativa, estando pronto para enfrentar melhor o que tem pela frente. / The current scenario of post-colonial literature is extremely diverse, with several examples of famous African, Canadian, Indian, Latin-American, Australian writers, all seeking to represent and often question their cultural identity. The list of authors who feature the negative or positive influences that their cultures suffered and suffer through the process of colonization to the present day is immeasurable, however, Australian literature is an exciting object for postcolonial studies due to its uniqueness. Australian Aboriginal writer Mudrooroo, for example, presents us with Wild cat falling (1965), a novel in which for the first time in the history of Australian literature the Aboriginal minority is represented as protagonist. The experiences selected by the author to represent the Aboriginal condition in contemporary Australia involve social exclusion and crime, but also the search for an identity. The objective of this study is to analyze the construction of Aboriginal identity in this novel, given largely by clashes between the protagonist, who recognizes himself as belonging to this ethnic group, and the whites with whom he lives in Australia today. Although these conflicting relationships are presented as an echo of the old colonial situation, some essentialisms are deconstructed in search of a transformed coexistence. The theme of the journey in search for ancestral values, especially through the Dreamtime phenomenon, around which the entire narrative is built, signals the fact that culture is “a source of identity,” raising “recent returns to it and to tradition” (SAID, 2011, p. 12). But Mudrooroo portrays this return by focusing on the processes of hybridity and cultural translation his protagonist goes through. The result is that the character feels more reinvigorated and reconciled with his cultural heritage at the end of the narrative, being ready to face what is going to happen to him next.

Not Empty is a two- part exploration of the relationship between humans and nature. In this essay I intend to discuss the relationship Australian Aboriginal peoples have with their environment. Their many cultures are among the oldest surviving civilizations on the planet, and their natural history is rich and complex. I plan to compare the relationship Australian Aboriginal cultures have to their environment to that of a Western civilization, specifically the United States. Neither relationship is perfect, nor is one of them 'better.' Both have histories riddled with extinction, evolution, and the conquest of new lands. The struggle Aboriginal Australians experienced when first settling their new land is concurrent to the degradation occurring today by Western cultures, with some differences, including scale and speed.

Thesis (Ph.D.)--University of Melbourne, Centre for the Study of Health and Society,School of Population Health, Faculty of Medicine, Dentistry and Health Services, 2004. / Typescript (photocopy). "Submitted in total fulfilment of the requirements of the degree of Doctor of Philosophy, July 2004". Includes bibliographical references (leaves 269-301).

This thesis is about gaining an understanding of the complex relationship of Australian Aborigines to their environment. By coming to an understanding of another cultures relationship to the environment, it is possible to come to a greater understanding of one's own environmental relationships. The problem involves the issue of context transference. Aboriginal and Western thought processes are different. Whereas in Western society analysis is achieved through hard factual evidence, in Aboriginal society hard factual evidence is replaced by feeling and intuition. A model was devised to study this problem which consists of the use of four different perspectives, each being the view of an ‘expert’ who has something to contribute towards a fuller comprehension of the Aboriginal/environmental relationship. The perspectives were that of an archaeologist, an anthropologist, the Australian Aboriginal, and the journal I wrote while participating on a Songline walk. An archaeologist digs into the past and finds clues into the behavior patterns of contemporary Aborigines. An anthropologist, through first hand experience, has gained many valuable insights into the complexity of this environmental relationship that is not accessible to the archaeologist. The Aboriginal illustrates this environmental relationship in his own words. And my journal is a record of a unique opportunity at knowledge enhancement through experiential learning. The use of Aborigines-as-teacher has revealed Western culture’s connections (and lack of connections) to the environment and the implications this knowledge can have for our society. Asa landscape architect, this knowledge can be used to influence design and land use decisions. / Master of Landscape Architecture

The purpose of this essay has been to relate the Australian Aboriginal conceptions of place to three different theoretical perspectives on place, to find what is relevant in the Aboriginal context, and what is not. The aim has been to find the most useful theoretical approaches for further studies on the Australian Aboriginal conceptions of place. The investigation is a rendering of research and writings on Australian Aboriginal religion, a recording of general views on research on religion and space, a recounting of written material of three theoretical standpoints on place (the Insider standpoint, the Outsider Standpoint and the Meshwork standpoint), and a comparison of the research on the Aboriginal religion to the three different standpoints.  The results show that no single standpoint is gratifying for studies of the Aboriginal conceptions of place, but all three standpoints contribute in different ways. There are aspects from all three standpoints revealing the importance of place to the Aboriginal peoples.  The most useful theoretical approaches for studies on the Australian Aboriginal conceptions of place are: Place as a living entity, an ancestor and an extension of itself; place as movement, transformation and continuity; place as connection, existential orientation and the paramount focus, and; place as the very foundation of the entire religion.