Aboriginal History 34 (2010), available online at the ANU E-Press.

1. Why didn’t you listen: white noise and black history
2. Controlling marriages: Friedrich Hagenauer and the betrothal of Indigenous Western Australian women in colonial Victoria
3. Shamrock Aborigines: the Irish, the Aboriginal Australians and their children
4. Defining disease, segregating race:Sir Raphael Cilento, Aboriginal health and leprosy management in twentieth century Queensland
5. Their Darkest Hour: the films and photographs of William Grayden and the history of the ‘Warburton Range controversy’ of 1957
6. Pamela Faye McGrath and David Brooks
7. A short history of the 1948 Arnhem Land Expedition
8. Aboriginal Enterprises: negotiating an urban Aboriginality[1]
9. ‘It will enlarge the ideas of the natives’: Indigenous Australians and the tour of Prince Alfred, Duke of Edinburgh
10. The etymology of Coober Pedy, South Australia

Joanna Cruickshank, ‘Race, History, and the Australian Faith Missions’, Itinerario 34 (2010).

Abstract:

In 1901, the parliament of the new Commonwealth of Australia passed a series of laws designed, in the words of the Prime Minister Edmund Barton, “to make a legislative declaration of our racial identity”. An Act to expel the large Pacific Islander community in North Queensland was followed by a law restricting further immigration to applicants who could pass a literacy test in a European language. In 1902, under the Commonwealth Franchise Act, “all natives of Asia and Africa” as well as Aboriginal people were explicitly denied the right to vote in federal elections. The “White Australia policy”, enshrined in these laws, was almost universally supported by Australian politicians, with only two members of parliament speaking against the restriction of immigration on racial grounds.

Helen Bethea Gardner, ‘From Site to Text: Australian Aborigines and The Origin of the Family’, Itinerario 34 (2010).

Abstract:

Missions were not simply sites of modernity, they were also the source of key data for the modernist theories of human progress. The idea that so called “primitive peoples” provided a window to the origins of human institutions seemed axiomatic to nineteenth-century theorists of human society who sought evidence for these ideas from settlers, administrators and particularly missionaries. The 1870s and 1880s were the high point of missionary engagement with study-bound anthropologists, as questionnaires and letters were sent from the centres to the edges of empires. Missionary responses, augmented with settler and explorer observations, became the footnotes in early anthropological texts on “primitive” societies. These analyses were then mined for the foundation texts of the other social sciences in the late nineteenth century. Along with many other scholars, Karl Marx and Friedrich Engels read the anthropology of the period and slotted the findings into their analyses of human society.