Indigenous Australia News

I’ve just been devouring Andrew (‘Yakajirri’) Stojanovski’s 2010 book Dog ear cafe: how the Mt Theo program beat the curse of petrol sniffing. Melbourne: Hybrid Publishers. It’s a terrific read (you can download a sample from the publisher’s webpage).
UPDATE: 2/9/2010:
This book is being launched “in conversation with Rachel Perkins” on Wednesday, September 22, 2010 6.00 for 6.30pm.
Venue: gleebooks, 49 Glebe Point Rd, Glebe
Cost: Free
RSVP: gleebooks – 9660 2333 or request a place via the gleebooks’ secure server
Or you can buy it from gleebooks here. ]
As a portrait of life among the Warlpiri, it’s up there with Yasmine Musharbash’s Yuendumu everyday: contemporary life in remote Aboriginal Australia. She talks about Yuendumu from the point of view of an anthropologist living in the single women’s camp; he does it as a community worker trying to balance his marriage with throwing himself into helping Warlpiri people work with petrol sniffers. (For other earlier excellent ethnographies see the list David Nash maintains.)
In its astonishing honesty about the author’s feelings and actions (the good, the silly and the dangerous), Dog ear cafe is up there with the honesty of Neil Murray’s autobiography, Sing for me, countryman (Rydalmere, N.S.W.: Sceptre 1993)* (and see my blogpost).
Here are some of the many things I liked about Stojanovski’s book:

• the reflections on the intercultural teamwork needed to create Mount Theo outstation as a place to allow petrol sniffers to regain their lives.
• the recognition that intercultural misunderstanding works both ways – most notably in the incident where a young Warlpiri boy says in shock when criticised for upsetting Andrew: “Kardiya [white people] don’t have feelings”.
• the suggestion that compassion is a defining Warlpiri characteristic (as exemplified by the ubiquity of the “poor thing” wiyarrpa) word in modern songs). At the same time he recognises that of course not all Warlpiri show it.
• the discussion of humbug (demand sharing) as mutual obligation, as ‘teamwork’.
• the account of how to reconcile everyone’s need and desire for vehicles with the need for an emergency vehicle at the outstation.
• the discussion of how hard it is for Yapa (Warlpiri people) to reconcile the obligations of family life with the impartiality demanded of workers in most Australian organisations. (He argues that whitefellas are seen as neutral like Switzerland- I’d go for ‘maybe more neutral’ rather than ‘neutral’).
• the importance and difficulty of having D&Ms (deep&meaningful conversations) with petrol sniffers, and the generous recognition that another of his associates, Karissa Preuss, is very very good at this – in fact the book is filled with the generous recognition of the skills of his associates. No wonder the team worked well.
• the breathtaking exuberant desire to Get Things Done, save petrol sniffers from themselves. This led the Government to award OAMs to Stojanovski and his colleagues Japangardi and Peggy Nampijinpa Brown. It also led to all sorts of things that would have him hung, drawn and quartered by all but the most enlightened ethics committee and government agency. He knows this, but justifies it from the fairly unarguable position that the alternatives would have been more harmful. (Read the book to find out more…)
• having a glossary at the back which contains many accurately spelled Warlpiri words

The book leaves me with a great deal of admiration for what Nampijinpa, Japangardi, Stojanovski and their associates achieved, a lot of sympathy for the women and the managers and Government people in Stojanovski’s life, and above all with gratitude to him for telling the story his way.

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[from Myfany Turpin, our person in the Northern Territory]
Last Sunday I was fortunate to attend the “2010 Ali Curung traditional Dance festival” in the NT organised by the Arlpwe Art and Culture centre. It appeared that the whole community turned out for the show, and staff from DesArt and Winanjjikari Music Centre no doubt worked tirelessly to put on this great event.
I arrived for the second day where a group of about 6 men sang a ceremony described by Geoffrey Small as jarda malya-malya a Warlpiri ceremony that involved a Dreaming track from Yuendumu to Hatches Creek. Following this Fanny Purrurla led Jiparanpa Yawulyu, from Warlpiri country. Then Mona Haywood led the singing of Tyarre-tyarre awelye, joined by Nancy and Trixie. This is a women’s ceremony from the Kaytetye country called Tyarre-Tyarre (more commonly spelt in the Warlpiri orthography, Jarra-Jarra). All three ceremonies had some 20 dancers, both young and old.
In between the ceremonies were break-dancing competitions for children. It took me a moment to adjust to the contrast in music, but not for the children who seamlessly moved from dancing ceremony to break-dancing in ochre. The day also involved spear-throwing and ‘flour’ races.
An interesting feature was the women’s painting preparations that went on outside earlier that day. Instead of singing, a recording of the previous night’s singing (again Mona, Nancy and Trixie) made by one of her relatives, was played on a tape recorder to accompany the painting up. With around 30 dancers to paint up, and Mona being the main singer (and she’s no spring chicken) perhaps this was to give her voice a break before the afternoon’s performance.
The last time a similar event was held at Alekarenge was at the Arlpwe Art and Culture centre opening at 2008. Before then, perhaps not since the Land Claim hearing or Purlapa Wiri in the 1980s. Those who witnessed the ceremonies at these events may have been disappointed yesterday with the numbers of singers. However I think it’s amazing that there is anyone who still knows and sings these ceremonies at all, considering some historical factors, briefly mentioned below.

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As I reported in this recent blog post, at least one family in South Australia is still speaking the Dieri (Diyari) Aboriginal language. During our discussions last week I took down a genealogy for seven generations of the family, and noticed something interesting about the names given to children of each generation.
The first generation for which I have information were children born around 1880 (such as Frieda Merrick, born in 1885). Many Dieri at that time were associated with Killalpaninna mission run by German Lutheran missionaries. The English language names given to children of this generation have Biblical and Germanic sources, eg. Frieda, Gottlieb, Timotheus, Katerina, Selma, Alfred and Walter.
Children of the next generation, born around 1900, typically have ‘Anglo’ names that were also common among the non-Aboriginal population at the time, eg. Ben, Ernest, Shirley, Myra, George, Martha, Albert, Suzie. This practice continued for the next three generations, born in the 1920s to 1960s, who had names like Arthur, Rosa, Eileen, Nora, Robert, Joan, Jeffrey, Reg and Ian. By the 1970s other names (also used among the wider population) make an appearance, such as Donica, Trevan, Kyle, Liam, Kristen, Brenton and Michele.
A change seems to have happened in the last 10 years for children born around 2000 and later. The names given to them are all ‘unusual’ in not being ‘typically Anglo’ but rather based on African-American names, especially those of popular black singers and rap artists (with a number of girl’s names ending in -esha). Additionally, names of the current youngest generation are spelled in many unusual ways, with lots of unexpected consonant clusters, and even the use of punctuation in the case of De’Ron. The following are the names I collected:

Colleagues living in New South Wales have noticed a similar phenomenon and reported the presence of highly distinctive and unusually spelled names among young Aboriginal children there too. There is clearly a distinctive naming system evolving for some Aboriginal groups, a system with its own dynamics though influenced by exposure to popular US black music culture.

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