By Tony Swain
Some of the parts ascribed to conventional Aboriginal ideals and practices are the results of touch with exterior peoples--Melanesians and Indonesians, in addition to Europeans. This debatable and provocative publication is the 1st specified and continent-wide examine of the effect of outsiders on Australian Aboriginal worldviews. the writer separates out a standard center of spiritual trust that 1111 precontact spirituality of Australian Aborigines extra serious about position than with any philosophy of time or origins. a spot for Strangers investigates Aboriginal delusion, ritual, cosmology and philosophy, and likewise examines social association, subsistence styles and cultural swap. it will likely be of serious curiosity to readers in anthropology, spiritual stories, comparative philosophy, Aboriginal experiences and Australian background.
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Additional resources for A Place for Strangers: Towards a History of Australian Aboriginal Being
It is here that the foregoing conclusions start to bear fruit, but to begin I will briefly trace the history of this bastardised word. The English term 'Dreamtime' was initially derived from the Aranda Altjiringa. Carl Strehlow believed this was the name of a High God,24 but diis was certainly not its initial meaning nor one diat endured. Apparently, the early Hermannsburg missionaries felt this word was the closest Aranda approximation to 'God', and perhaps some Aranda people partially accepted this redefinition.
Layton's investigations, while convenient, are however, somewhat simplistic. 116 Layton's conclusion, nevertheless, is sound enough. From central to northern Australia, two principles coexist, but whereas die Deserts are governed ultimately by a site-based ontology, the northerners have given kinship its autonomy. Returning now to the question of when the shift to kindetermination occurred, it seems that in the Deserts the situation 42 A place for strangers was actually 'in a state of transition'117 and hence was seemingly a very recent development.
Does the sequence from Abiding Events to the present (even if the former endure) not suggest temporality? 34 For reasons I give later, this may not be entirely untrue in the changing Yolngu context, but the logic of the argument is not as self-evident as it first appears. Let me be quite clear: I am not for one moment suggesting Aborigines experience a world devoid of past, present and future, but I am saying they avoided allowing these to be worked into an ontology which conceded the sovereignty of time.