AustLit

'The standard story of Australian national cultural development revolves around a fundamental conflict between the forces of empire loyalism or universalism on the one hand and Australian nationalism on the other. Yet this narrative structure neglects the complexities of the settler-colonial, as distinct from the colonial, situation. This article is premised on the proposition that the settler-colonial situation is conditioned by a triangular system of relationships involving settler, metropolitan and Indigenous agencies. In this schema, the settler is compelled towards both indigenisation and neo-European replication, while both trajectories are similarly founded on the prior displacement of pre-existing Indigenous populations. While at certain historical moments exclusive emphasis on the settler–metropole relation may be maintained, at others the disavowal of the settler–indigene relation common to both sides of the “two Australias” divide is rendered untenable by changing circumstances. It is into such a moment this article aims to situate its subjects—Rex Ingamells and the Jindyworobaks—and it does so with reference to the correspondences between Jindyworobak indigenism and the indigenising settler nationalism evident in the “salvage linguistics” of Ted Strehlow. In doing so, the article aims to reveal the complexities and persistence of what it terms the settler predicament.' (Publication abstract)

'Billy Griffiths’ Deep Time Dreaming has been warmly received by both an academic and a general readership, and for the most part this reception is well deserved. The book’s cover announces Griffiths’ project as that of investigating ‘a twin revolution: the reassertion of Aboriginal identity in the second half of the twentieth century, and the uncovering of the traces of ancient Australia’, and exploring ‘what it means to live in a place of great antiquity, with its complex questions of ownership and belonging’. Griffiths’ historiography of the development of Australian archaeology since the middle of the twentieth century is exceedingly well researched, well written and highly engaging.' (Introduction)

'The 1930s in Australia was a period marked by rising awareness of and attention to Australia’s ‘half-caste problem’. Released and promoted in tandem with the 1938 sesquicentenary of Australia’s settler colonisation, Xavier Herbert’s novel Capricornia appeared as a searing protest against the exclusion of so-called ‘half-castes’ from white Australia. The novel itself was published by the Publicist Publishing Company, platform for rationalist and businessman W.J. Miles and editor and polemicist P.R. ‘Inky’ Stephensen, both strict advocates of a racially pure white Australia. Yet together, Herbert and his patrons capitalised on the sesquicentenary, and the Day of Mourning protests they helped organise, to promote what they proclaimed the ‘Great Australian Novel’. This article reads Herbert’s racial understandings in relation to those of Stephensen, and reads them both in relation to the prevailing circumstances of 1930s Australia, as well as the underlying dynamics of settler colonialism. Whereas Stephensen subscribed to the ‘Aryan Aborigines’ hypothesis and emphasised Australia’s supposed racial purity, Herbert celebrated instead the potentiality of ‘Euraustralian’ hybridity. While these approaches are ostensibly at odds, this article argues instead that they share a common drive towards settler indigenisation and independence as their ultimate aims.' (Publication abstract)

'The Jindyworobak poetry movement, founded by Rex Ingamells in 1938, emerged in the context of a literary-cultural milieu split between those concerned with developing a uniquely ‘indigenous’ Australian tradition on the one hand, and those primarily concerned with defending and maintaining continuity with Australia’s European inheritance on the other. While the Jindyworobaks have typically been associated with the former tradition, this essay argues that they in fact sought to chart a new path that rejected both the straightforward traditions of anti-colonial nationalism and the ‘alien’ influence of imported European culture; that they rejected both extremes and sought instead to achieve a synthesis of the two. With this aim in mind, they turned towards Aboriginal Australians, as bearers of the spirit of the place, in an attempt to appropriate an imagined environmental essence and to thereby construct the conditions for an unmediated encounter between the settler and the land.' (Introduction)