著者

保苅 実

出版者

オーストラリア学会

雑誌

オーストラリア研究 (ISSN:09198911)

巻号頁・発行日

vol.12, pp.48-61, 1999-12-25 (Released:2017-05-10)

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Learning from an Aboriginal historian's story-telling, this paper aims to explore the reality' of Australian Aboriginal past. Drawing upon field research with the Gurindji people of Daguragu, Northern Territory, the study explores ways of presenting and interpreting Aboriginal historians' teachings. It explore how we can use the Aboriginal method of historical interpretation. The paper is based on story of the origins of Europeans as told to me by Jimmy Mangayarri of the Daguragu.According to the Gurindj i people, the first European was Jacky Pantamarra. He came out from monkey' and bred white people in England. Jacky Pantamarra wrote a book/law for Europeans that contained a lot of `silly ideas'. He claimed Australia as his country and commanded Captain Cook to invade it and kill the Aboriginal people.The question is: how can non-Aboriginal people share the reality of this mysterious story of Jacky Pantamarra with the Gurindji historians? We need to investigate the distance and relation between the Gurindji analysis of Australian history and the academic way of historical interpretation. The paper emphatically rejects the idea that academic historians know the `right history' and that Aboriginal people are telling the wrong history'.Two forms of examination are required: translation and interpretation. Firstly, this study attempts to translate their history' into our history' by discussing the historicity' of the story of Jacky Pantamarra.Evolutionary theory, Dutch explorers, dingo/crocodile hunters as well as racial separatism in cattle stations are considered the `historical background' of Jacky Pantamarra. Secondly, the paper interprets their history' within their own cultural modes of practice. Aboriginal historians' narratives are framed according to the logic of their own ontology and cosmology, or their `time-space concept of Dreaming'.The story of Jacky Pantamarra is based on Aboriginal concepts of time', space' and `morality' Without learning those, academic historians can never understand the Gurindji analysis of Australian colonisation.The lesson is that academic historians should be humble'. The academic historical interpretation cannot monopolise the Australian past. Instead of declaring the authenticity of academia's interpretation of Aboriginal/Australian history, we should start learning alternative ways of historical interpretation from Aboriginal historians. Aboriginal oral history should not be used as a supplementary source for the academic history', but should be understood within their history.

著者

保苅 実

出版者

オーストラリア学会

雑誌

オーストラリア研究 (ISSN:09198911)

巻号頁・発行日

vol.15, pp.65-80, 2003-03-25 (Released:2017-05-10)

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Australian Declaration Towards Reconciliation (2000) emphasises the importance for 'all Australians' to learn 'our shared histories', and states 'our hope is for a united Australia'. Therefore, it is clear that the purpose of reconciliation initiated by the Council for Aboriginal Reconciliation is reimagining the 'united' nation-state of Australia. This paper calls such a style of reconciliation 'closed reconciliation', in which the global implications of Australian colonialism are largely ignored. If a closed reconciliation process promotes a united Australia, how, for example, can Asian immigrants (who have been victims of white racism) share histories of British invasion with mainstream white Australians? Instead, it is suggested that reconciliation should promote a 'divided Australia and beyond' by exploring different people's perspectives and memories and the implications of the colonisation of Australia. Thus, this article calls for 'open reconciliation' which seeks to de-nationalise Aboriginal reconciliation by articulating histories of Asian migrants and Australian Indigenous people. As a case study, this paper examines pre-war Japanese immigrants who worked for the Pearl-Shell industry in northern Australia. Previous studies on Aboriginal-Japanese relations in this industry often emphasised the peaceful working relationship between the two ethnic groups by contrasting them with the empowered racist authority of white Australians. Such a view may promote and celebrate histories of multicultural Australia. However, what is lacking in this type of narrative is the obvious fact that Japanese workers were also colonisers and racists towards indigenous people. Although careful and substantive research needs to be done in future, this paper briefly explores two aspects of possible colonial exploitations by Japanese labour migrants: economic exploitation of Aboriginal land and marine resources, and sexual exploitation of Aboriginal women. In short, the Japanese should not be left outside the process of Aboriginal reconciliation. In order to explore the ways of conceptualising global responsibility for Australian colonialism, Tessa Morris-Suzuki's conception of 'implications' is worth considering. Morris-Suzuki suggests we may not be responsible for colonial invasion itself, but we are responsible for historical implications in which we receive benefits from the past (and present) exploitation of Aboriginal people and their land. In this context, it is strongly suggested that Aboriginal reconciliation crosses national boundaries.

著者

保苅 実

出版者

オーストラリア学会

雑誌

オーストラリア研究 (ISSN:09198911)

巻号頁・発行日

vol.8, pp.14-28, 1996-12-25 (Released:2017-05-10)

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Today it is well known that there is disagreement between the 'oppositionalists' and the 'accommodationists' concerning viewpoints of Aboriginal history. This thesis aims to integrate these different standpoints. In 1966, the Gurindji people, who had been working at Wave Hill Station in north-western NT, walked off the station and initiated a strike for better working conditions. Even though the world human rights movement was an external condition, Gurindji's internal factors that led to the decision to strike can't be understood without studying their social and economic history. Examining this is the aim of this paper. Investigating the continuance, transition and crisis of Gurindji tribal autonomy after contact with the European cattle industry, I will suggest a new perspective on Aboriginal history. Although facing cultural and economic difficulties caused by white intrusion, the Gurindji people were successful in sustaining their tribal life, with the help of the natural cycle, even though they received partial white economic assistance while living on the stations. They preserved their traditional socioeconomic system even under terrible labour conditions. The final strategy adopted, to get out of tribal economic difficulties and to preserve their traditional culture by separating it from that of the whites, was the strike movement at Daguragu and the independence of Daguragu Station.

著者

保苅 実

出版者

オーストラリア学会

雑誌

オーストラリア研究 (ISSN:09198911)

巻号頁・発行日

no.8, pp.14-28, 1996-12-25

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Today it is well known that there is disagreement between the 'oppositionalists' and the 'accommodationists' concerning viewpoints of Aboriginal history. This thesis aims to integrate these different standpoints. In 1966, the Gurindji people, who had been working at Wave Hill Station in north-western NT, walked off the station and initiated a strike for better working conditions. Even though the world human rights movement was an external condition, Gurindji's internal factors that led to the decision to strike can't be understood without studying their social and economic history. Examining this is the aim of this paper. Investigating the continuance, transition and crisis of Gurindji tribal autonomy after contact with the European cattle industry, I will suggest a new perspective on Aboriginal history. Although facing cultural and economic difficulties caused by white intrusion, the Gurindji people were successful in sustaining their tribal life, with the help of the natural cycle, even though they received partial white economic assistance while living on the stations. They preserved their traditional socioeconomic system even under terrible labour conditions. The final strategy adopted, to get out of tribal economic difficulties and to preserve their traditional culture by separating it from that of the whites, was the strike movement at Daguragu and the independence of Daguragu Station.