TL;DR: In this article, Lawlor explores the essence of Australian aboriginal culture as a source of and guide to transforming our own world view, while not romanticizing the past or suggesting a return to the life of the hunter/gatherer.
Abstract: Australian aboriginal people have lived in harmony with the earth for perhaps as long as 100,000 years; in their words, since the First Day. In this absorbing work, Lawlor explores the essence of their culture as a source of and guide to transforming our own world view. While not romanticizing the past or suggesting a return to the life of the hunter/gatherer, VOICES OF THE FIRST DAY enables us to enter into the mentality of the oldest continuous culture on earth and gain insight into our own relationship with the earth and to each other.This book offers an opportunity to suspend our values, prejudices, and Eurocentrism and step into the Dreaming to discover: A people who rejected agriculture, architecture, writing, clothing, and the subjugation of animals A lifestyle of hunting and gathering that provided abundant food of unsurpassed nutritional value Initiatic and ritual practices that hold the origins of all esoteric, yogic, magical, and shamanistic traditions A sexual and emotional life that afforded diversity and fluidity as well as marital and social stability A people who valued kinship, community, and the law of the Dreamtime as their greatest "possessions." Language whose richness of structure and vocabulary reveals new worlds of perception and comprehension. A people balanced between the Dreaming and the perceivable world, in harmony with all species and living each day as the First Day. VOICES OF THE FIRST DAY is illustrated throughout with more than 100 extraordinary photographs, bark paintings, line drawings and engravings. Many of these photographs are among the earliest ever made of the Aboriginal people and are shown here for the first time.
TL;DR: In the wake of decolonisation, an increasing number of analyses turned the ethnographic gaze onto anthropology itself Humbler postcolonial strategies emerged, designed to democratise anthropology's intercultural staging by means of an exchange of dialogue as discussed by the authors.
Abstract: In the wake of decolonisation, an increasing number of analyses turned the ethnographic gaze onto anthropology itself Humbler postcolonial strategies emerged, designed to democratise anthropology's intercultural staging by means of an exchange of dialogue (Crapanzano 1977, 1980; Dwyer 1977, 1982) Though sensitive to the backdrop of neocolonialism, however, these strategies largely ignored anthropology's own cultural genealogy in favour of a more particularistic focus on the scene of ethnographic interaction
TL;DR: Hayden as mentioned in this paper explores the historical roots of Western European Environmental Attitudes and Values Environmental attitudes and values in South asian Intellectual Traditions Traditional East Asian Deep Ecology Ecological Insights in East Asian Buddhism Far Western Environmental Ethics South American Eco-Eroticism African Biocommunitarianism and Australian Dreamtime A Postmodern Evolutional-Ecological Environmental Ethic Traditional Evironmental Ethics in Action
Abstract: Preface Foreword, by Tom Hayden Introduction: The Notion of and Need for Environmental Ethics The Historical Roots of Western European Environmental Attitudes and Values Environmental Attitudes and Values in South asian Intellectual Traditions Traditional East Asian Deep Ecology Ecological Insights in East Asian Buddhism Far Western Environmental Ethics South American Eco-Eroticism African Biocommunitarianism and Australian Dreamtime A Postmodern Evolutional-Ecological Environmental Ethic Traditional Evironmental Ethics in Action
TL;DR: The authors identify aspects of narratives in Aboriginal Australia which are distinctive from narratives typical of non-Indigenous Australia, based on comments which have been made in previous academic publications about these linguistic communities.
Abstract: This article seeks to identify aspects of narratives in Aboriginal Australia, which are distinctive from narratives typical of non-Indigenous Australia, based on comments which have been made in previous academic publications about these linguistic communities. Anecdotally, people unfamiliar with Aboriginal narratives may comment that a story which a traditional Aboriginal audience will find entertaining and rewarding, appears to them to be unengaging, lacking point, or repetitive. One goal of this article is to uncover some of the expectations that these different audiences have about what constitutes a ‘good’ story. To differentiate traditional Aboriginal narratives from stories encountered in the wider Australian community, ten features distinctive of Aboriginal narrative are proposed.
TL;DR: In this paper, an analysis of narrative structure in the endangered non-Pama-Nyungan language Jaminjung and Australian Kriol is presented, and it is argued that spatial narrative structuring is deeply rooted in cultural and environmental features creating a connection of unique identity for every "owner" and audience of a story.
Abstract: This chapter is concerned with an analysis of narrative structure in the endangered non-Pama-Nyungan language Jaminjung and Australian Kriol. Previous analyses of Aboriginal narratives and story-telling techniques focused on the significance of place in plot and content (McGregor, 2005; Klapproth, 2004; Bavin, 2004). This study aims to extend these observations to include expressions of motion as a major structuring device in narratives. Furthermore, spatial may take precedence over temporal ordering of events in narrative. I argue that spatial narrative structuring is deeply rooted in cultural and environmental features creating a connection of unique identity for every ‘owner’ and audience of a story.