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This paper examines the relationship between obesity, knowledge and education in a South Australian community setting. In public health circles and public understandings it is commonly assumed that obesity is the result of lack of knowledge about the right things to eat or how to take care of oneself. It is thought that education will fill this knowledge lacunae and most public health campaigns have education as the main platform of information dissemination to enact behavioural change. Based on long‐standing ethnographic work in a community targeted as obesogenic, I explore the limits of mainstream nutrition education, and how constructing people as having deficit knowledge has the unwarranted effect of implying ignorance. Key to the analysis is Ingold's articulation of different modalities of education, one dominant mode which inducts people into rules and regulations of already pre‐formed knowledge, and another which sees education as learning that goes on in the doing of everyday environments. [ABSTRACT FROM AUTHOR]

This paper takes an ethnographic journey into Italian-Australian cultural production through an examination of the Italian term for both the flavour and taste of herbs, aroma. Here, I explore the ways in which staple foods and their commensalities engender staple cultural production without necessarily overdetermining the culture produced. Taking the material indeterminacy of culture as a theoretical starting point, I argue that this is the reliable beauty of aroma as well as is its capacity to capture the realities of culture as lived experience. When culture is approached from this direction, stature is returned to ethnographic subjects as people living lives rather than as automatons of cultural form. From this vantage, a theoretical preoccupation with order and structure may be seen to hinder rather than enhance an apprehension of ethnographic fact. [ABSTRACT FROM AUTHOR]

In this paper I draw on ethnography I undertook amongst locals in the Cronulla area after the riot of December 2005. A number of the young beach goers I came across had been on a P&O 'schoolies cruise' at the time of the riot. For two weeks the students depended on the media for information about what was going on in their suburbs. Sailing back, I was told, a pumped-up chorus of 'Shi-ire!' and 'White Pride!' rang out over Sydney Heads, as expectations climbed high of the ship being met by gangs of Middle Eastern youths, ready for the fight. Back on the beach, months later, bodies baking in the sun try to reconcile the thought of riot with what they know about Australia, and Cronulla, as a place of laid back, leisurely, lazily tolerant people. How can the two scenes of bodily excess be brought together? What are the limits of the 'moral panic' idea, in relation to the Cronulla riot? How do the competing truths of major discourses on Cronulla misrepresent the community in question? [ABSTRACT FROM AUTHOR]

Little has been written on the construction and projection of indigenous social identity in public ('non-restricted') ritual among Aboriginal Australians. Elsewhere, I have analysed nearly half a century of such public rituals (1946-1990) among the Warlpiri of Yuendumu in Central Australia, concentrating on the shifting forces of gender and kinship. This paper focuses on the key moments motivating senior Warlpiri women, since the 1990s, to reconfigure their ritual participation and roles in inter-indigenous ceremonial events. I analyse how these women participate in inter-Aboriginal performances, exhibiting the iconic and sensory virtues of the Dreaming and weaving new forms of political identity, shaped by the pressures of neo-colonialism, with female ambassadors of other Aboriginal groups. I argue that in this performative process women are reconfiguring the meanings of Aboriginalities and rearticulating their connectedness to one another, a connectedness rooted in their beliefs and responsibilities towards the Dreaming. [ABSTRACT FROM AUTHOR]

The 'women's business' on Hindmarsh Island has had spectacular success although vital evidence had been kept secret 'in a sealed envelope'. This paper, drawing primarily on the author's own encounter with the native title claims procedure, discusses various formative processes involved in the contemporary construction of Aboriginal indigeneity in which religious belief is heavily valorised. Subjected to a process of rationalisation for a long time, religious traditions are now being used as a strategic resource in native title claims. In the endeavour to make best possible use of the jurisprudential opportunity offered, the maintenance of secrecy and cloaking of information emerges as an important strategy. Secrecy clearly is an integral part of traditional Aboriginal culture. However, cloaking in fact may not only privilege esoteric contents, but merge with attempts of deliberate deception. Yet, in itself this too might be considered an Aboriginal cultural tradition. [ABSTRACT FROM AUTHOR]

Drawing on research with Aboriginal people in the Victoria River District of Australia, this paper explores time in patterns of motion and pause. Taking Cath Ellis's insight that some Aboriginal musicians possess a faculty of 'perfect time', and that the meshing of rhythms and other patterns in music has the effect of altering perceptions and understandings of time, I explore rhythmic patterns in four domains--nomadology, ecology, dance and cosmology. I suggest that the cosmogonic and temporal effects of rhythm in motion are capable of becoming performative events because they link the rhythms of ecological, social and ritual domains. Such events implicate the ephemeral motion and temporality of the world in a continuing flow of becoming, and implicate the continuity of flow in the actions of the ephemeral. [ABSTRACT FROM AUTHOR]

This essay is based on my conviction that Australian ethnography's narrow purview and anthropology's theoretical limitations need exploring and explaining. While internationally the discipline developed new sites, new theoretical fields and new political ideas in the post-colonial era from around 1970, classicism continued to dominate research in Australia. New forms of Aboriginal social life and politics created by changing 'post-colonial' conditions largely escaped ethnographic attention, but anthropology was rescued from irrelevance with the emergence of opportunities to assist the courts and Aborigines with land retrievals. By examining selected ethnographies and exceptions to the discipline's main trajectory, I hope to encourage reflection and expansion so that the discipline might realise its potential as the most radical and critical of the social sciences. [ABSTRACT FROM AUTHOR]

Anthropologists have long attempted to come to grips with Indigenous Australian sorcery beliefs and especially with the idea that acts with no understandable efficacy bring about illness and death. In this ethnographic interpretation of sorcery beliefs in the remote community of Numbulwar, I follow those few who have attempted to find a link between these apparently harmless acts and real physiological consequences, arguing that the fear of sorcery that pervades Numbulwar contributes directly to the stress of daily life and indirectly to the premature morbidity and mortality of too many lives. Belief is posited as the mechanism whereby the human stress response is activated to a harmful extent, a process in which the projection of envious feelings may often be critical. [ABSTRACT FROM AUTHOR]

A. P. Elkin, who had dominated Australian anthropology since his appointment to the Chair of Anthropology at the University of Sydney in 1934, was concerned that coinciding with his retirement in 1955 was the possibility of the demise of Aboriginal anthropology as the core of the Sydney department. He thus attempted to influence the University authorities in their selection of his chosen successor, Ronald Murray Berndt. Such a selection would ensure the continuance of the department as the pre-eminent authority on all matters to do with Aboriginal ethnography and affairs, and maintain its critical role in the formulation of policy with mission bodies and government. The other long-serving member of the department, H. Ian Hogbin, was equally determined to see this did not happen. Hogbin wanted an appointment of a scholar who was in no way connected to Elkin. This would address the problem, inadvertently, of changing the focus of the department and would open the possibility of a shift in theoretical orientation and renewal. This article examines the machinations of the protagonists, the selection process, the quality of the candidates and the role of the mostly British-based referees, especially the LSE-based anthropologists Raymond Firth and Isaac Schapera, in shaping and influencing the decision to appoint the Africanist J. A. Barnes. [ABSTRACT FROM AUTHOR]

The claim of most town whites that Aboriginal people of Wilcannia make art but have no culture and the claim by Aboriginal people of the town that their art work and art designs demonstrate their culture and cultural traditions opens up the powerful and productive dimensions of art and culture for closer scrutiny. In so doing, the ambivalence and ambiguity which saturates these categories is ethnographically revealed. How can the presence and production of artworks in Wilcannia and the white denial of culture be considered? Why indeed do these questions matter, in what ways do they matter, and to whom do they matter? How do the categories of traditional/remote, urban/settled and their avatars intersect with black and white notions of Aboriginal art and Aboriginal culture discursively and experientially? [ABSTRACT FROM AUTHOR]

Criticizes the theorization of culture as difference that dominates Australian cultural studies and cultural anthropology. Review of related studies; Relationships between ethnography, experience and empathy; Relationship of ideology to culture.