Restrictions on Indigenous Spirituality in the Land of the Free: “A Cruel and Surreal Result”

2013 ◽  
pp. 329-348
Author(s):  
Hilary Weaver
Keyword(s):  
Indigenous Spirituality

Indigenous Spirituality: An Introduction

2014 ◽  
Vol 33 (1) ◽  
pp. 1-3 ◽  
Author(s):  
Raisuyah Bhagwan ◽  
Cecilia L. W. Chan
Keyword(s):  
Indigenous Spirituality

Carpentaria: a foray into Indigenous consciousness

2018 ◽  
pp. 91-94
Author(s):  
Alessandra Solomon
Keyword(s):  
Predominantly White ◽  
Indigenous Australian ◽  
Post Colonial ◽  
Racial Dialogue ◽  
Indigenous Spirituality

As the first novel written by an Indigenous Australian to win the Miles Franklin Literary Award, Alexis Wright’s 2006 epic Carpentaria traverses Australia’s traditionalist literary landscape and allows her readers access into the kaleidoscopic style of Aboriginal storytelling and history. Through her poignant depiction of a town in crisis, Wright challenges established notions of time and authenticity while considering the place of storytelling in contemporary Australia. Still feeling the effects of the white imperialism that arrived with the first fleet, Carpentaria’s predominantly white readership is forced to reassess whether it is truly ‘post colonial’. Through her fairly blunt, ironic characters who serve as representations of the division between Western pragmatism and Indigenous spirituality, Wright eases her readers into the long overdue flow of cross-racial dialogue.

The Jeju April 3 Peace Park

2019 ◽  
pp. 37-68
Author(s):  
Suhi Choi
Keyword(s):  
Korean War ◽  
Jeju Island ◽  
Local Context ◽  
The South ◽  
South Korean ◽  
The Uncanny ◽  
The Korean War ◽  
Tragic Event ◽  
Indigenous Spirituality ◽  
Unique Ability

The Jeju April 3 Peace Park was built in 2008 to commemorate the South Korean state’s atrocities toward civilians on Jeju Island before and during the Korean War. Situated in the distinctive local context of remembering, the park reveals its unique ability to manifest long-suppressed trauma through the meanings of both indigenous spirituality and materiality. A national commemorative event has activated the park even further to become a liberating theater of mourning for suppressed mourners. While it inevitably embraces the conventional aesthetics and rituals of the official commemoration, the park simultaneously facilitates the empathic recollection of the tragic event at the uncanny moments of symbolic work that have been mediated through such uncustomary media as mourners’ bodies, improvised props, and local dialects.

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