Individual Weekly Entries
Week 2 Entry
The content of this week’s journal consisted of numerous important key concepts that had a large impact on many countries in the past, and still continue to influence today. These concepts were looked at through the lecture and readings which include; Colonialism, Post-Colonialism, Modern Colonialism, Imperialism, Orientalism, and Civilising the Savage.
My initial perception of Colonialism was basically one colony wishing to move to a foreign land and expand their cultural norms in that place, but according to Loomba (2002) it is much more; it involves unforming or re-forming the communities that existed there already. In addition, such activity of change resulted to genocide, enslavement, warfare, and rebellions. Imperialism is another key concept that involves the taking over another community, but is highly motivated under a rule of an emperor. Therefore, if this notion of imperialism ceases to have an imperial centre that governs, then this will fail to fall under the category of Imperialism.
Orientalism is also a key concept, which involves looking through a lense that distorts the original view and aspects of eastern cultures. This also may refer to stereotypes, assumptions, and this approach to believe that such things happen due to the western imagination.
I believe that civilising the savage is a strand of colonialism because it involves this reforming, a change to conform to the perceived correct social norms.
Week 3 Entry
The Moreton-Robinson (2004) reading expressed contentious ideas, like this notion of Indigenous representations. Moreton-Robinson (2004) explains how aboriginals have often been represented as objects and also referred as the ‘known’, rather than being represented as subjects- also perceived as ‘knowers’. I believe that this concept of Indigenous representations can be seen as a method of ‘whiteness’, because these decisions about who is and how they are being represented is mainly coming from an Anglo centric background. Another key aspect that I found that was constantly occurring is this conception of ‘othering’ (Moreton-Robinson 2004). The separation and exclusions from the Indigenous other had created a racial hierarchy and placing whiteness at the top, which I found to give a heavily condescending feel, leaving the Indigenous disadvantaged from the start.
The view of Indigenous representations not only applies to Aboriginals, but includes all people who are Indigenous like the Ayoreo people (Glauser 2011). Glauser (2011) conducts an interview with an Ayoreo leader and mentions that the word ‘Indigenous’ is a white people’s word. In addition, I find that this Ayoreo leader is exposed by colonialism through words and representations, coming from white domination by the English (Moreton-Robinson 2004).
Week 4 Entry
After watching the film Samson and Delilah, I found that it mainly focussed on the negative impacts that some indigenous peoples face in remote communities and the difficulties that arise during the transition from rural areas to contemporary society.
The first concept that stood out for me was the notion of cultural commodification, when the white man collects Delilah’s Grandmas painting and sells them. Furthermore, by putting a price on their cultural artwork it then becomes a commodity, which may also lead to exploitation. This is exactly what he does when Delilah goes into town and discovers the man has been selling her Grandmas painting well over the price of the share that he gives back to them.
From this film I also recognised two main parts that highlighted the representation of culture and tradition. The first scene was when Delilah had cut her hair off after the death of her Grandma; the true purpose of this tradition was not depicted in the film, but may be perceived as a sign of respect. The second scene that demonstrated as a culture norm in these indigenous communities is the physical violence against Delilah, representing this feel of blaming and punishment.
The fact that Samson and Delilah did not speak during this film, may have been perceived as the overall voice of Indigenous peoples during colonialism. During colonialism the Indigenous peoples didn’t really have a voice to speak for themselves, and in this film where it demonstrates post-colonialism, it may also question the level of voice they have today.
Week 5 Entry
The main topic from the content in lecture 5 that stood out most for me was this sense of Identity and how it is conceptualised in contemporary society. One part of this identity that was highlighted in the lecture was ‘How we see ourselves and how others see us’, which I feel that relates to my personal identity. I am of Samoan decent, yet born in Australia and growing up in the western culture that comes with. Furthermore, in Australia the ‘other’ would initially see me as a Pacific Islander, whereas in Samoa, the ‘other’ would see me as a ‘White person’ from Australia with a western mentality. This notion of ‘How we see ourselves and how others see us’ is exactly what happens to me, but in contrast, I see myself as both identities in the present contemporary society.
According to Lucero (2013), contemporary identities are also being contested amongst native Indians residing in Denver, but do not actually fit the criteria as tribal members in a legal sense. In addition, American Indians have had a long history with the development of Denver (Lucero 2013). These developments involved ‘Urbanisation’, which Lucero (2013) contends that this is the very reason of decrease in emphasis on ‘Native American tribal identity’. Moreover, the effects of urbanisation can have large impacts upon indigenous peoples, like cultural dilution.
Week 6 Entry
Representation is one of the major key concepts in this week’s journal entry, not only on how the Indigenous is being represented, but also how the representation is being perceived by western cultures/Indigenous and the appropriateness. Meekison (2000) believes, it is important to remember that when non-Indigenous people use aboriginality in their representations and what they perceive to be in the nation’s interests, the reaction of the Indigenous is most likely going to be different, sometimes negative. This is an extremely important note for a non-indigenous person when it comes to marketing a native product, although a marketer’s job is to usually attract an audience, the last thing they should avoid is offending or maybe insulting their audience.
Another key concept is this notion of Aboriginals becoming a product of cultural commodification. Meekison (2000) states, Aboriginal people become victims by people commodifying them, their cultures and their histories. In addition, although Meekison (2000) suggests that the ‘white gaze’ has a large part in this approach of commodification, but it tends to question that the tourists getting immersed in aboriginality are also producers of cultural commodification. This has a negative impact because some indigenous may be exposed to exploitation and displacement.
Week 10 Entry
The article from Gulson and Parkes (2010) is really interesting as it addresses some controversial issues involving the relationships between indigenous peoples with land and the intervention of the federal Government. These issues involved policy incursions, crisis exploitation, and this attempt of reforming rural communities to this notion as what is perceived as ‘normalised’. In addition, the main issues were being caused from the Government with their heavy policy incursions. For example; a report from the federal government states that a removal of permits was needed, which will presumably reduce the levels of alcohol and child abuse, but no evidence was given that this would actually work (Gulson & Parkes 2010).
Furthermore, the government persisted to address what was “needed” for the Aboriginal people and change the way they live, which Mr William Tilmouth believed that this kind of legislation was the final step in removing their land, dignity and humanity. This notion of assimilation to me is a strand of post-colonialism that still impacts upon Indigenous peoples.
Week 8 Entry
The Australian museum is very interesting and significant with the vast variety of history and artefacts that is being displayed. In particular, the Indigenous section holds many significant events that took place, not only focussing on Indigenous, but also non-indigenous and their involvement. These historic events were being demonstrated through various communicative tools such as; visual- video, colourful artwork, big headings and descriptions; audio- indigenous peoples speaking through speakers, animal sounds; touch- the feel of artefacts.
I found the representations of Indigenous peoples in this museum is very educational and beneficial, but mainly focused for people who wanted to learn more about specific content of Indigenous Australians. Although there were many Indigenous facts and artefacts being displayed, I also discovered a sense of ownership and displacement of rights being contested. I am not entirely sure if everything in the museum has actually been approved from Indigenous peoples, but even if it has, not much legislation is also being displayed. In addition, the main issue I had in observing all this culture is who owns the right to put their cultural things on display. Although, this notion of preservation and conservation of culture is being stressed, personally I found it was a mischievous way of evading the sense of commodification.
Week 11 Entry
Prior to the visitation of The Royal Botanic Gardens I did not look at the website, until after the fieldtrip, which is important because it changes my perception afterwards.
Going to the gardens I was mainly looking for how landscape is being represented and what sites are deemed to be significant and why. My first observation was a large statue of Arthur Phillip, which straight away demonstrated the notion of colonialism. The statue of Arthur Phillip has being situated at the top quite large, surrounded by other statue figures; Neptune, Agriculture, Cyclops and Commerce and at the bottom of each side is a small aboriginal man. I was definitely baffled by this, but it was purely based around my interpretation of Indigenous representations. Furthermore it was quite difficult to find much involvement of Indigenous significance, as opposed to many of the first settlers’ historic statues. After visiting The Royal Botanic Gardens I had concluded to the lack of Indigenous involvement and representations. This then changed once I had visited their website as it shows various educational programs about Indigenous peoples, significance of People, Plants and Place, and heritage tours. The fact that this is not known until visiting the website still raises issues of appropriateness.
Final Compilation
INTRODUCTION
This reflection paper explores the contentious ideas that surround Indigenous peoples and their culture when it collides with other social impacts. The first issue that will be examined is the factors of globalisation and how it complicates indigenous cultural identities. The next issue that will be addressed is the relationships between Indigenous and Non-indigenous including how they differed in historical and contemporary societies. In these two issues I will also use content from my journal entries to draw information upon. A critical reflection on issues of cultural representations and consumption will also be looked at with the support of examples to give more understanding. Lastly an analysis of the case study ‘the block’ will be presented and how politics and power influence the mistreatment of indigenous people in regards to land management.
GLOBALISATION AND JOURNAL 3/4
Globalisation may refer to the multiplicity of linkages and interconnections that transcend societies that make up the modern world system (Berry 2008). Berry (2008) believes that it involves a process through events, decisions, and activities in one part of the world that can have significant consequences for individuals and communities in quite distant parts of the globe (p. 329). This concept of globalisation challenges indigenous cultural identities by raising the risk of being culturally commoditized.
According to Macleod (2006) cultural commodification is the process of turning culture into a commodity where it can be bought or sold. With the accelerating rise in globalisation, Indigenous identities are being transformed into a commodity for tourists to explore and satisfy their needs. The issue is that, not only does it deplete the authenticity; it exposes these indigenous cultures to exploitation. For example, entry three of the journal entries, I mention that in the film Samson and Delilah where the white man buys the Grandma’s painting for a very small price as opposed to the value he sells it at. This notion of exploitation through cultural commodification is a produce relating back to globalisation, hence how it has complexified indigenous cultural identities.
Another negative impact from globalisation that may affect indigenous cultural identities is the risk of losing culture. Hall (1996) argues that ‘in late modern times’ identities are ‘never singular but multiply constructed across different, often intersecting and antagonistic, discourses, practices and positions’. This refers to what is known as intersectionality of identities, which involves the sharing of different aspects of ourselves with numerous groups of people in a way which these may correlate or collide (Hall 1996). The problem I find with the thought of globalisation being associated with culture, as Anderson (1995) explains this perception of Indigenous peoples who have been de-cultured. I believe that too much intersectionality may deteriorate and to somewhat undermine the indigenous identity.
Although I am not an Indigenous person, entry four of my journals explain two of my personal identities; one being of Samoan background, the other being born and raised in Australia. In relation to the belief of losing culture due to the intersecting of identities, I only understand a minimum aspect of the Samoan language and cannot fluently speak the dialect. In contrast, English is my first language and I understand it very well. Moreover, this form of intersectionality stems back to the concept of globalization, hence the reason it may be seen to complicate indigenous cultural identities. Furthermore, a common topic to consider is the relationships between indigenous and non-indigenous peoples through colonialism, post-colonialism, autonomy and self-determination.
COLONIALISM AND JOURNAL 1
In my first journal entry I describe my initial interpretation of what I thought colonialism was prior to learning the content of this unit, which were basically colonizers that moved to a foreign land and expanded their cultural norms around that place. Although colonialism was not the same process in different parts of the world, Loomba (2002) states that it involves unforming or reforming the communities that had existed there already. This notion of colonialism often led to genocide, enslavement, warfare, and rebellions.
In the context of historical relationships between indigenous and non-indigenous in Australia, it was very unequal having filled with a more superior/inferior sense. An example of this would be the stolen generations that were forced to assimilate and conform to the non-indigenous culture and the atrocities that followed. Further in my first journal entry I also wrote about the concept ‘civilising the savage’, which I believe is a strand of colonialism because it involves the reforming of the non-western world to conform to the western world. The Indigenous Australians in historical times were treated like these stereotyped savages.
In contrast, the relationships in the contemporary society between Indigenous and non-indigenous people have changed. On February 13th 2008, the Prime Minister at the time, Kevin Rudd apologised to all the indigenous peoples in hope of reconciliation and recovery (Welch 2008). He mentioned in the apology how the time has come for all Australians, those who are indigenous and those who are not to come together, truly reconcile and together build a truly great nation (Welch 2008).
The intention of the apology definitely had positive aims, but the effectiveness of the actual change it has done may be contested. Gilbert (1977) states that, Indigenous Australia underwent a rape of the soul so profound that the blight continues in the minds of most blacks today.
REPRESENTATION AND CONSUMPTION
The concepts cultural representation/consumption has created many conflicting ideas for indigenous and non-indigenous peoples. Hall (1997, p.1) states that representation is this notion that connects meaning and language to culture. It involves the use of language, signs and images which all stand for or represent things (Hall 2013). One of the main issues that I learnt about representation of Indigenous cultures is the approach of Meekison (2000). When non-indigenous people use indigeneity in their representations and what they perceive to be in the nation’s interests, the reaction of the Indigenous is most likely going to be different, sometimes negative.
For example, I watched a short video on YouTube that showed Indigenous Americans trying on Halloween costumes that were supposed to be ‘Indians’. Many of them were quite offended and a sense of ridicule was definitely felt towards these costumes. In addition, the words to describe these Indian costumes were; racist, inappropriate, silly, offensive, and uncomfortable. One of the Indigenous females goes on to explain that when making their cultural dress, every aspect and detail has a meaning and is not just some easy costume that can be made.
This issue can also be seen as a form of cultural appropriateness, which is a regular issue that is brought upon Indigenous peoples. Non-indigenous peoples often purchase these kinds of Indian costumes for parties or more commonly Halloween, not knowing that it is seen as a mockery from an Indigenous perspective. Additionally, like mentioned earlier, cultural appropriateness is usually challenged when non-indigenous people are doing the representing. Furthermore, when these negative impressions continue it undermines the culture of Indigenous peoples and creates inequality.
These contentious ideas that are being demonstrated originate back to the concepts of representation and consumption that form issues for indigenous peoples and their cultures.
CASE STUDY: THE BLOCK
One contentious case study that I felt where power and politics influence the mistreatment of indigenous peoples in relation to land management is ‘The Block’. Gulson and Parkes (2010) explain that ‘the Block’ was returned to Indigenous Australians in 1973 through the establishment of an Aboriginal Housing Company. Furthermore, the conflict lies with the Redfern Waterloo Authority, which is an urban development corporation whose statutory controls override Aboriginal ownership of housing in the Redfern area. The Redfern Waterloo Authority wanted to develop private housing and commercialise the area, further aiming to bring in a different sector of residents even at the cost of forcing Indigenous peoples out. This feel of trying to get the Indigenous peoples out of this area may be seen as gentrification and can be linked with condescending actions by the RWA.I believe that this plan demonstrates the level of power that the government have over the Indigenous peoples, which is a lot and relates back to the approach of inequality. In the Video we watched in the lecture, it shows the CEO of Aboriginal housing company just asking for a ‘fair go’.
Gulson and Parkes (2010) also address some controversial issues involving the relationships between indigenous peoples with land and the intervention of the federal Government. These issues involved policy incursions, crisis exploitation, and this attempt of reforming rural communities to this notion as what is perceived as ‘normalised’. In addition, the main issues were being caused from the Government with their heavy policy incursions. For example; a report from the federal government states that a removal of permits was needed, which will presumably reduce the levels of alcohol and child abuse, but no evidence was given that this would actually work (Gulson & Parkes 2010).
CONCLUSION
In conclusion, Indigenous peoples face numerous negative impacts when it comes to their culture and indigeneity being objectified. Additionally, this paper demonstrates; the level of impact globalization has upon the indigenous communities, the opposing parameters colonialism has created, and the different perspectives on representation and consumption of Indigenous cultures. There is a need for more depth and detail to minimize the current issues surrounding indigenous peoples and cultures, and consider lessons that have been learnt from past mistakes.
REFERENCE LIST
1. Anderson, I 1995, Reclaiming Tru-ger-nan-ner: De-Colonising the Symbol, Speaking Positions: aboriginality, gender and ethnicity in Australian Cultural Studies, Melbourne.
2. Berry, J.W 2008, Globalization and acculturation, International Journal of Intercultural relations, vol. 32, no. 4, pp. 328-336. DOI: 10.1016/j.ijintrel.2008.04.001
3. Gulson, KN & Parkes, RJ 2010, ‘From the barrel of the gun: policy incursions, land, and Aboriginal peoples in Australia’, Environment and Planning A, vol. 42, no. 2, pp. 300-13.
4. Hall, S 1996, Introduction: Who needs ‘Identity’? Questions of Cultural Identity, Sage, London.
5. Hall, S 2013, The Work of Representation, Cultural representations and signifying practices, The British Printing Company.
6. Loomba, A 2002, ‘Situating colonial and postcolonial studies’, in Colonialism/postcolonialism, Routledge, New York, NY, pp. 1-19.
7. Macleod, D 2006,Cultural commodification and Tourism: A very special relationship, Tourism Culture & Communication, vol.6, no.2, pp. 71-84, viewed 22nd October 2015, University of Western Sydney database, DOI: 10.3727/109983406777410580
8. Welch, D 2008, Kevin Rudd says sorry, The Sydney Morning Herald, 13th February, viewed 22nd October 2015, Google scholar database
Last Completed Projects
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