A Place for Strangers: Towards a History of Australian by Tony Swain

By Tony Swain

A few 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 arguable and provocative booklet is the 1st certain and continent-wide learn of the effect of outsiders on Australian Aboriginal worldviews. the writer separates out a typical middle of spiritual trust that 1111 precontact spirituality of Australian Aborigines extra considering position than with any philosophy of time or origins. a spot for Strangers investigates Aboriginal fantasy, ritual, cosmology and philosophy, and likewise examines social association, subsistence styles and cultural switch. will probably be of serious curiosity to readers in anthropology, non secular experiences, comparative philosophy, Aboriginal experiences and Australian historical past.

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Space has limitations that are primary geographical, and any sense of time arising within the religious experience becomes secondary to present geographical existence - the danger that appears to be lurking in spatial conceptions of religion is the effect of missionary activity on religion. Can it leave the land of its nativity and embark on a program of world or continental conquest. 50 Coming as it does from someone all too aware of the imperial message of missionaries,51 the irony of this passage should be self-evident.

Schultz, hints at its true meaning. 25 More specifically, when asked by Spencer and Gillen if the word meant 'God', he replied, 'I beg to tell you that, so far as I know the language, it is not "God" . . H. Strehlow has noted, emerged with a mistranslation of the altjira root, which has the meaning of 'eternal, uncreated, springing out of itself. Altjira rama, literally 'to see the eternal', is the evocative description for human sleep-dreams, but the so-called 'Dreaming' is derived from Altjiringa ngambakala: 'that which derives from altjira'.

93 38 A place for strangers My departure from Shapiro's views will be easily anticipated. I believe his skewed perspective derives from reading Aboriginal traditions from within an assumed, if allegedly denied, ontology of time. If, on the other hand, the Aboriginal spatial order has in fact left no room for the emergence of temporality as a principle of being, the 'denial of the body' cannot be an adjunct to the 'denial of time'. Rather, the 'denial of the body' must derive from the 'affirmation of place'.

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