By Linda Westphalen
Examines lifestyles historical past writing through Australian Aboriginal girls within the context of negotiations approximately one's prestige and claims to state. This booklet makes use of a methodological mix of literary research, background and anthropology to attract out the distinct cultural heritages held in palimpsest inside texts.
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Additional resources for An Anthropological and Literary Study of Two Aboriginal Women’s Life Histories: The Impacts of Enforced Child Removal and Policies of Assimilation
Other, older images and meanings lie underneath the membrane of modernity, ready to re-emerge, restored and realigned [sic] (1999: 2945). The palimpsest metaphor is thus usehl for framing Indigenous life-histories. The 'over-writing' paradigm does not negate discursive intersections which combine into new forms, with new meanings. Vhile the creation of a palimpsest implies damage to the (Ab)original inscriptions, this is not a given nor is it uniform or static in its effect. Neither are the texts, people or spaces in palimpsest inert, powerless, or stagnant: they have agency, and can choose to reveal or not reveal their subjectivities.
For example, a written contract ('documentation') has more legal efficacy than a verbal agreement ('hearsay'). Orally held knowledges, such as those pertaining to Dreaming Places, are 12 Some anthropologists make a distinction between 'sacred' stories and 'myth' or 'profhe' stories. For example, R. M. Berndt and C. H. Bemdt conclude that a 'myth' is 'narrative material in story form that is regarded as important and significant even when it is not directly religious or actively linked with religious ritual' (1989: 1).
For example, R. M. Berndt and C. H. Bemdt conclude that a 'myth' is 'narrative material in story form that is regarded as important and significant even when it is not directly religious or actively linked with religious ritual' (1989: 1). I prefer to view all the stories as part of M n g , since I, as a Euro-Australianperson, cannot judge which stories are 'religious' and which are not. 13 That is, without phonographic script, 34 distrusted unless they can be supported by documentation (usually created by non-Indigenous academics, such as anthropologists), while the absence of written records is understood to infer an absence of knowledge (for example, Deborah Bird Rose 2001: 112-3).