Aboriginal Identity Negotiation in South-western Sydney. Oceania,

In this piece, Yamanouchi investigates the cultural identity of Sydney's south-western aboriginal population. The places where indigenous people spend the majority of their daily lives and time are referred to in the article as south-western Sydney. The conclusions are drawn by the author using data from a study carried out in southwest Sydney. This study's technique is based on qualitative research. Twenty interviews and observations about aboriginal perceptions of community and social variety are conducted by Yamanouchi in southwest Sydney. According to the findings, there are no geographically close ties amongst native people. Their social interactions are influenced by kinship ties and events that are organized by the locals. Through the study, it is evident that relationships of aboriginals are centered on activities. The events are attended by various indigenous groups that interact and thus share cultural traits such as child-bearing. However, the article shows how the urban aboriginals are different from those brought up in native indigenous environments. Moreover, it reflects how identity is shifting from the family relationship due to government homogenizing aboriginality.



Toussaint, S., 1992. Aboriginal Resistance and the Maintenance of Identity: Nyungars and the State. Social Analysis: The International Journal of Social and Cultural Practice, (32), pp.16-30.

The article is about the shift in cultural perspective and alienation from the Aboriginal heritage. According to the author, most Aboriginal natives living in the urban settings shun their culture thus making it extinct. However, Toussaint believes studies on aboriginal natives residing in the urban cannot be exhausted by evaluating on the real culture. The term Yungars in this context refers to the society of native people living in the city of Perth, Western Australia. The author conducts a comparative analysis of various articles to demonstrate three aspects. Toussaint observes that Aboriginal people in the urban shun their cultural beliefs but maintain their identity. Moreover, they do so to oppose the state, beliefs, and practices that are maintained by the larger society. Finally, by pursuing such resistance, they create a new consciousness and new identity. The author shows the relevance of other factors such as housing and children that lead to the elimination of culture by the aboriginals. The tension between the state and the Yungars will only stop if the government subscribes to some of their beliefs. The article shows the use of ethnographies in analyzing ethnic-related issues.



Cowlishaw, G., 2012. Culture and the absurd: the means and meanings of Aboriginal identity in the time of cultural revivalism. Journal of the Royal Anthropological Institute, 18(2), pp.397-417.

Cowlishaw shows how radicle social change is influencing the identity of the aboriginals. The government is portrayed as a major factor affecting the cultural identity. Aboriginals disassociate themselves from themselves from past ideologies and cultural beliefs and embrace new characters that don't represent the native aboriginals. Most aboriginals lose their authenticity by reconstructing aspects related to ancestral power, social recognition, and self-assertion. The author supports how violence and dysfunctional social structures of the communities affected the aboriginals. The government has also enhanced the reshuffle of ideology through programs that reshape personal behavior, control consumption and monitor decision making processes by the locals. The author uses qualitative analysis and in this ethnographic observation. The study is relevant in showing that the aboriginals are always manufacturing other forms of their culture that did not exist. The current habits are most affected by choices than ancestry. In this context, cultural revivalism depends on the government and aboriginal people. The government has shown support in reviving Aboriginality by complementing aboriginals' authority over their identity. However, their culture has deterred the government and thus keeping its absurdity at bay.



Langton, M., 2011, March. Anthropology, politics and the changing world of Aboriginal Australians. In Anthropological Forum (Vol. 21, No. 1, pp. 1-22). Routledge.

The author exposes how essentialism is more fundamental in Aboriginal activism in the contemporary Australia. The key words used in this article include aboriginal people, self-determination, economic development, human rights, and anthropologist. Langton observes that the issue of essentialism has affected rationale. Most anthropologists use essentialism as a substitute for rational thinking. Current literature is dominated by programs and policies in domestic issues without evidence. Most authors are not focusing on the economic aspect of aboriginals because they are not linked ethnically. As a result, problems related to financial constraints are not highlighted. On the contrary, most articles discuss the political and cultural issues of the indigenous people. Assumptions on primary issues affecting the aboriginals resulted into complete disregard for their right as people. The studies fail to highlight them as a community that is seeking self-determination especially on matters about women and children rights. The author uses a qualitative analysis to discuss the various issues in the article. The methodology, however, isn't consistent, but the views incorporate a comparison of aboriginals and anthropology perspectives.

Glaskin, K., 2012. Anatomies of relatedness: considering personhood in Aboriginal Australia. American Anthropologist, 114(2), pp.297-308.

The article discusses the various perceptions of the personhood of the aboriginals. The author analyzes Myer's article to show the tensions existing between autonomy and relatedness. Personhood is referred to as ‘an ontology of embodies relatedness.' The people, therefore, are related to their ancestors based on their cosmology. They can connect their identity through traces and the countries from which their ancestors emanate. The embodied relationship includes not only people but also areas, species, and ancestors. The author focuses on a single dimension of belief whereby it is related to human beings relationships and perceptions. According to this article, cosmology gives the cultural view of personhood and thus establishing a basis for kinship and culture exchange.















References

Cowlishaw, G., 2012. Culture and the absurd: the means and meanings of Aboriginal identity in the time of cultural revivalism. Journal of the Royal Anthropological Institute, 18(2), pp.397-417.

Glaskin, K., 2012. Anatomies of relatedness: considering personhood in Aboriginal Australia. American Anthropologist, 114(2), pp.297-308.

Langton, M., 2011, March. Anthropology, politics and the changing world of Aboriginal Australians. In Anthropological Forum (Vol. 21, No. 1, pp. 1-22). Routledge.

Toussaint, S., 1992. Aboriginal Resistance and the Maintenance of Identity: Nyungars and the State. Social Analysis: The International Journal of Social and Cultural Practice, (32), pp.16-30.

Yamanouchi, Y., 2010. Kinship, Organisations and'wannabes': Aboriginal Identity Negotiation in South-western Sydney. Oceania, pp.216-228.