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This monograph presents the results of archaeological research that takes a longitudinal approach to interpreting and understanding Aboriginal–European contact. It focuses on a small but unique area of tropical rainforest in far north Queensland’s Wet Tropics Bioregion, located within the traditional lands of the Jirrbal Aboriginal people on the Evelyn Tableland. The research integrates a diverse range of data sources: archaeological evidence recovered from Aboriginal open sites occupied in the pre- to post-contact periods, historical documents of early ethnographers, settlers and explorers in the region, supplemented with Aboriginal oral history testimony. Analyses of the archaeological evidence excavated from three open sites facilitated the identification of the trajectories of culture change and continuity that this investigation focused on: Aboriginal rainforest material culture and technology, plant subsistence strategies, and rainforest settlement patterns. Analyses of the data sets demonstrate that initial use of the rainforest environment on the Evelyn Tableland occurred during the early Holocene period, with successful adaptation and a change towards more permanent Aboriginal use of the rainforest becoming established in the late Holocene period. European arrival and settlement on traditional Aboriginal land resulted in a period of historical upheaval for the Aboriginal rainforest people. Following an initial period of violent interactions and strong Aboriginal resistance from the rainforest, Jirrbal Aboriginal people continued to adapt and transform their traditional culture to accommodate for the many changes forced upon them throughout the post‑contact period.

australia --- aboriginal settlement --- archaeology --- rainforest

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In 2010, five magnificent Blackfoot shirts, now owned by the University of Oxford’s Pitt Rivers Museum, were brought to Alberta to be exhibited at the Glenbow Museum, in Calgary, and the Galt Museum, in Lethbridge. The shirts had not returned to Blackfoot territory since 1841, when officers of the Hudson’s Bay Company acquired them. The shirts were later transported to England, where they had remained ever since.Exhibiting the shirts at the museums was, however, only one part of the project undertaken by Laura Peers and Alison Brown. Prior to the installation of the exhibits, groups of Blackfoot people—hundreds altogether—participated in special “handling sessions,” in which they were able to touch the shirts and examine them up close. The shirts, some painted with mineral pigments and adorned with porcupine quillwork, others decorated with locks of human and horse hair, took the breath away of those who saw, smelled, and touched them. Long-dormant memories were awakened, and many of the participants described a powerful sense of connection and familiarity with the shirts, which still house the spirit of the ancestors who wore them.In the pages of this beautifully illustrated volume is the story of an effort to build a bridge between museums and source communities, in hopes of establishing stronger, more sustaining relationships between the two and spurring change in prevailing museum policies. Negotiating the tension between a museum’s institutional protocol and Blackfoot cultural protocol was challenging, but the experience described both by the authors and by Blackfoot contributors to the volume was transformative. Museums seek to preserve objects for posterity. This volume demonstrates that the emotional and spiritual power of objects does not vanish with the death of those who created them. For Blackfoot people today, these shirts are a living presence, one that evokes a sense of continuity and inspires pride in Blackfoot cultural heritage.

first nations, aboriginal peoples, sacred objects, heritage items, colonialism, museum studies, museology, Truth and Reconciliation

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This book tells the story of the renaissance of the Kaurna language, the language of Adelaide and the Adelaide Plains in South Australia, principally over the earliest period up until 2000, but with a summary and brief discussion of developments from 2000 until 2016. It chronicles and analyses the efforts of the Nunga community, and interested others, to reclaim and relearn a linguistic heritage on the basis of mid-nineteenth-century materials.

indigenous languages --- clamor schrurmann --- kaurna teaching program --- rob amery --- kaurna identity --- language revival --- aboriginal languages --- kaurna --- australian languages --- language reclamation --- kaurna culture --- extinct languages --- christian teichelmann --- language reconstruction --- kaurna people