Anathemas and Universities

One of the most challenging aspects of contemporary Indigenous affairs is accounting for the diversity of perspectives held by Aboriginal leaders and intellectuals. The debate over the Northern Territory Intervention is probably the most salient example. Otherwise think of the differing political philosophies of Patrick and Mick Dodson, Noel Pearson or Warren Mundine. There is commonality but also important differences.

The challenge for Indigenous Studies is to develop coherent narratives that can frame this diversity and allow students to develop critical thinking skills with a view to forming philosophies cognate with their core values. The problem is that for some people Indigenous issues are the equivalent of moral issues, with right and wrong clearly defined. Those who are 'wrong' in this schemata are then anathematised - usually with the aid of some derogation. Any style of teaching Indigenous Studies, any Indigenous Studies subject, that offers 'right' answers will prove seductive even if the intellectual outcomes are verifiably limited. There is much more to be said on this; though I will note that the unsavoury aspect of this style of teaching can manifest as student on student bullying and name calling.

Shocking News

Shocking news this morning of the sudden passing of Ruby Hunter. Ruby was gold, tried and proven by the fire of racism, and probably unaware of the number of people she inspired.

It's almost twenty years since I saw Ruby for the first time, on commercial television. I was living in Sydney when the video of 'Down City Streets' was broadcast by a Sydney television station. The combination of the song and the spiritual presence of Ruby and her partner Archie Roach had an immediate impact.

Neither of them were ever the sort of people commercial television gave much space to. As I watched and listened, I couldn't help but wonder at how both of them had emerged intact from the experience that gave meaning to the song, and turned it into art.

Ruby's personal dress style (both regal and whimsical), and her numerous performances, were moments of reassurance, manifestations of a profound and deep Aboriginality which reached back to a distant past.

Listen to Archie's, 'From Paradise'

http://www.youtube.com/watch?v=nhCy8iur_8o&feature=related

Aboriginal Guest Lecturers

In 1983 Stephen Muecke (currently Professor of Writing at the University of NSW) problematised the ethics of Aboriginal-Settler collaboration when he and the late Nyigina elder Paddy Roe published Gularabulu: Stories from the West Kimberley. Prior to this, Aboriginal narratives and texts were often edited without reference to their authors, and Aboriginal knowledges used without permission, recompense, or acknowledgement. In Reading the Country: Introduction to Nomadology, a 1984 publication with Paddy Roe and Krim Bentarrak, Muecke noted that the only bibliographic references for Paddy Roe in the National Library of Australia were for Gularabulu - although generations of academics from a range of disciplines had sought out and benefited from Paddy Roe’s knowledge and circulated it under their own names.

In spite of the impact of Gularabulu: Stories from the West Kimberley, the ethics of Settler academics relying on Aboriginal guest lecturers to deliver Aboriginal content remain largely unexamined. What does it mean when a non-Aboriginal lecturer with access to the relative security and perks of the tenured academic teaches an Aboriginal studies subject where over 50% of the lectures are delivered by Aboriginal guest lecturers? Is a guest lecturer’s fee a fair exchange? It might be a non-issue if the guest lecturers were all Aboriginal professionals of equivalent salary, job security, career prospects, and social status. And what about the impact on students? Do they come to believe that the only person with a right to speak on Aboriginal issues is an Aboriginal?

I know one Settler scholar teaching in Aboriginal studies who, after years of using Aboriginal guest lecturers, decided to take responsibility for the lectures himself and to supplement them with relevant audiovisual material. An extreme response, but at least one that registers the problem.