By Melinda Hinkson, Jeremy Beckett
The paintings of popular Australian anthropologist WEH Stanner is given historic and analytical context during this selection of contributions from a few of Australia’s major lecturers within the box of Aboriginal reviews. knowledgeable by means of pioneers of anthropology, together with Bronislaw Malinowski, Stanner undertook paintings in Australia, Africa, and the Pacific, and helped to notify public understandings of Aboriginal ideals and faith, in addition to federal coverage in the direction of them. Demonstrating the ongoing relevance of his paintings in gentle of present debates on Aboriginal affairs, this exam is a reminder of the numerous impression Stanner had not just on social technology yet at the complete international.
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Extra resources for An Appreciation of Difference: WEH Stanner and Aboriginal Australia
1970s, held by Mrs P Stanner). 5. Writing to Stanner to congratulate him on his appointment to the second chair of anthropology of the ANU, Elkin wrote ‘you have had an unnecessarily long wait — a delay not unconnected with machinations, which have had no relation with anthropology as an academic discipline’ (letter held by Mrs P Stanner, dated 10 June 1964). 6. Writing to Stanner regarding the scope of Stanner’s readership Firth observed, ‘One would naturally expect that in a School of Pacific Studies, attention would be directed primarily to problems of Pacific interest, and any sphere must be available for work within this.
Stanner believed that in the event of a Japanese invasion Aboriginal people would stay in the areas best known to them and work with the NAOU sections and platoons (Walker & Walker 1986, p. 150). 31 Geoffrey Gray As far as can be determined Stanner took no active role in informing his troops about Aboriginal people and their way of life, although the unit’s war establishment listed two anthropologists as personnel. No one was appointed (or recommended) for those positions (NAA MP742/1, 145/1/136).
Religion, totemism and symbolism’, published two years after the monograph, is probably the most accessible of Stanner’s writings on the High Culture, bringing together the main threads of his thinking in a survey of the field that remains a classic. Â€He refused to reduce Aboriginal religion to a mere category of social science, the ‘sociologism’ of which in their different ways both Emile Durkheim and Sigmund Freud were guilty (Stanner 1965, p. , p. 213) of Aboriginal religion in terms that are, if not theological, then broadly humanistic, resonating with contemporary Western sensibility without reducing it to Western ideas.