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This thesis presents an ethnography of white researchers who work at the Darwin Institute of Indigenous Health Research. This group of ‘proximate advocates’ is made up of predominantly middle-class, educated and antiracist white health professionals. Their decision to move from more populated areas to the north of Australia, where Indigenous disadvantage is most pronounced, is motivated by the hope of enacting postcolonial justice so long denied to the nation’s first peoples. / This ethnography thus contributes to the anthropology of postcolonial forms, and specifically benevolent forms. The Darwin Institute of Indigenous Health Research is an example of a postcolonial space where there is an attempt to invert colonial power relations: that is, to acknowledge the effects of colonisation on Indigenous people and remedy them. / The thesis begins with an account of suburban life in contemporary Darwin focused on the figure of the ‘longgrasser’ who threatens to create disorder at my local shops. This is an example of the postcolonial frontier, the place where antiracist white people encounter radically-different Indigenous people. Part 1 develops a conceptual model for understanding the process of mutual recognition that creates the subjectivities of Indigenous people and of white antiracists. / Drawing on critiques of liberalism and postcolonial theory, in Part 2 I describe the knowledge system dominant in Indigenous health discourse, postcolonial logic. It is postcolonial logic that prescribes how white antiracists should assist Indigenous people by furthering Indigenous self-determination. I argue that postcolonial logic can be understood as the junction of remedialism (a form of liberalism) and orientalism. The melding of these two concepts produces remediable difference: a difference that can be brought into the norm. / In Part 3 I describe how white researchers at the Institute experience radical difference, or at least its possibility. These experiences challenge the concept of remediable difference. If Indigenous people are not remediably different, but radically different, the process of mutual recognition breaks down, and the viability of a white antiracist subjectivity is called into question. The ensuing breakdown of postcolonial logic threatens to expose white antiracists as no different from their assimilationist predecessors. / Part 4 explores the underlying dilemmas of the postcolony that are revealed when postcolonial logic unravels. The dilemma of historical continuity emerges when the discursive techniques that enact historical discontinuity between postcolonisers and their predecessors break down. The dilemma of social improvement is the possibility that the practices of the self-determination era not only resemble assimilation, but are assimilation. It is the possibility that any attempts to extend the benefits of modernity enjoyed by non-Indigenous Australia to Indigenous people will erode their cultural distinctiveness. The postcolonial condition is the experience of living with these aporias. / In the conclusion, I consider the implications of my argument for the current Australian political context, for the project of liberal multiculturalism, and for the broader problem of power and difference. I look to friendship as a deceptively simple, perhaps implausible, and yet powerful trope that can relieve the postcolonial condition and offer hope for peaceful coexistence in the postcolony.

<p>Narratives of undocumented students reveal that, commonly, a shared concern of such youth is a sense of powerlessness in the school environment; this lack of control predominantly stems from legal restrictions and anti-immigrant sentiment among peers and staff (Chang, 2017). However, there is a danger in treating undocumented youth as a monolith, as well as in failing to recognize their agency (Abrego & Negrón-Gonzales, 2020). Autoethnography, as a methodology, is by its very nature an act of agency which allows vulnerable populations to deeply explore their own sensitive identities (Philaretou & Allen, 2006). This thesis thus highlights my own voice as an undocumented student by combining the temporality, sociality and place of narrative inquiry (Clandinin & Connelly, 2000) with critical autoethnography’s attention to social inequities (Adams, 2017). Critical reflections on my educational experiences, as they compare and contrast with narratives in existing literature, imagine possible futures in which pre- and in-service teachers may more equitably support undocumented students in the classroom. Additionally, research on undocumented students predominantly focuses on immigrants of Latinx origin, who constitute almost eighty percent of the undocumented population (Migration Policy Institute, 2019); under a queer theoretical framework, my identity as a White immigrant of European origin uniquely problematizes naturalized attitudes towards the racialization of undocumented status. </p>

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In this thesis a platform of knowledge is provided for the development of enhanced Indigenous cultural heritage legislation by examining the specific nature of the cultural heritage of a Queensland Aboriginal group, the Dajarra Aboriginal community of Northwest Queensland for whom the Georgina River is a heartland in their cultural geography. The thesis was conducted during a period when the Queensland Government began to recognize demands for more effective Indigenous cultural heritage legislation. Queensland's latest Aboriginal cultural heritage legislation, introduced in 2004, emerged from a history of legislation dominated by an archaeological model of cultural heritage. However, despite some improvements this new legislation has maintained a physically orientated model of cultural heritage. Therefore Queensland's Indigenous societies, their places, place knowledge and certain types of place-specific behaviours continue to be exposed to imposed change. The thesis examines the 'lifeworld', the 'everyday' experiences of place of the Dajarra community. A broad definition of culture and an interactive model of place, coupled with a phenomenological approach provide a theoretical framework to engage with and describe cultural heritage as Dajarra people themselves experience it. The cultural heritage of Dajarra people involves interactions with a diversity of places and various combinations of behavioural, knowledge and physical properties. All of the places examined were interrelated with other places to form both small and large-scale place complexes. This dissertation reveals that the cultural heritage of an Aboriginal community lies not just in the physical environment but also in the diverse everyday people-environment interactions of that community. Effective cultural heritage legislation must be capable of encompassing this diversity. Cultural heritage is essentially dynamic, it is found in processes of change, it is found in ongoing people-environment interactions as well as those of the past. It is argued that Aboriginal people hold 'active cultural heritage rights'; these are rights to interact with places and rights to control action in places. Ideal cultural heritage legislation would recognize these active rights and provide for Aboriginal control of them, that is, Aboriginal defined and controlled change. This study reveals that it is difficult to separate places in time and space from other places with which they are co-dependent or inextricably intertwined. Studies of Aboriginal people-environment interactions and legislative measures must respond to the broader place complexes within which individual places are embedded and within which the everyday experiences of place are had. It is shown that there is a range of ways that an Aboriginal cultural heritage community can be defined and a range of Aboriginal people that might have interests in the cultural heritage of an area. Lastly, the thesis calls for the adoption of an interactive model of place as a foundation to cultural heritage studies and legislation in order to respond to the cultural heritage of Aboriginal people as they themselves experience it and wish to experience it.

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