In this article, I discuss how returns of Ancestral Remains of Indigenous Australian communities from overseas museums and other scientific institutions since the early 1990s have occurred in the context of changing Australian government repatriation policies and practices. The article then highlights how the past three decades have seen numerous instances of the return of Ancestral Remains to their community proving difficult and stressful because of the loss of ancestral lands, life-ways and the experience of colonial subjugation. As I explain, returning the dead has challenged the living by requiring them to address questions of authority, power and historical legacies of colonialism, notably in the case of those communities seeking the restoration of ownership of their ancestral country within the framework of Australia’s current national and state land laws.

http://ecite.utas.edu.au/138133/1/138133%20-%20International%20repatriations%20of%20Indigenous%20human%20remains%20and%20its%20complexities%20the%20Australian%20experience.pdf

International Repatriations of Indigenous Human Remains and Its Complexities: the Australian Experience

Like most of the world, I am in lockdown, writing this NBC during the social distancing measures designed to limit the spread of the novel coronavirus. Restrictions in travel, movement and social encounters, and being fully reacquainted with domestic surroundings, lead us all to re-evaluate the routine actions of our daily lives. It is appropriate then that the volumes that are the focus of this NBC each, in their own way, consider the value of the prosaic norms that we usually overlook. They include detailed, thoughtful studies concerning what we can learn about societies from their domestic architecture; the social networks that underpin craft technologies and shape urban existence; the social frameworks and everyday life that belie objects and images, often regarded as having been symbols of power; and the ordinary lives and identities negotiated in border zones.

New Book Chronicle

This commentary debunks the poor scholarship in Repatriation and Erasing the Past by Elizabeth Weiss and James Springer. We show that modern bioarchaeological practice with Indigenous remains places ethics, partnership, and collaboration at the fore and that the authors’ misconstructed dichotomous fallacy between “objective science” and Indigenous knowledge and repatriation hinders the very argument they are espousing. We demonstrate that bioarchaeology, when conducted in collaboration with stakeholders, enriches research, with concepts and methodologies brought forward to address common questions, and builds a richer historical and archaeological context. As anthropologists, we need to acknowledge anti-Indigenous (and anti-Black) ideology and the insidious trauma and civil rights violations that have been afflicted and re-afflicted through Indigenous remains being illegally or unethically obtained, curated, transferred, and used for research and teaching in museums and universities. If we could go so far as to say that anything good has come out of this book, it has been the stimulation in countering these beliefs and developing and strengthening ethical approaches and standards in our field.

Moving beyond Weiss and Springer’s Repatriation and Erasing the Past: Indigenous values, relationships, and research

Recent reflection on the role of museums and galleries has focused on their socially situated nature; and that as a social construct, co-produced with its audiences, heritage is in part discursivel...

Visitors’ discursive responses to hegemonic and alternative museum narratives: a case study of Le Modèle Noir

Indigenous Archaeology

/pdf/the-routledge-companion-to-indigenous-repatriation-return-4a9ylczwx6.pdf

The Routledge Companion to Indigenous Repatriation : Return, Reconcile, Renew

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The Routledge Companion to Indigenous Repatriation : Return, Reconcile, Renew