The Effects Of Nomadic Culture On The Warlpiri

1. How can an understanding of the complexities of culture help us make sense of the day-to-day world which we live? Give an example from your life to illustrate your answer.

Kanyini takes us on a journey to not only discover Aboriginal culture, but also to discover the shocking pain white

These philosophical ways of being and abiding by are supported by the Dreamtime. The Dreamtime can be explained as ‘how the world came to be’ for Australia’s First People, centered around ‘how people must conduct their behavior and social relations’ (Broome, 2002, p. 19). There are estimated to be 600 different Indigenous countries that exist amongst the Australian continent, all with different ways of ‘doing’ (Edwards, 1998). The Dreaming is an important way of passing on knowledge, cultural values and belief systems from generation to generation (Australian Government, 2015). The deep connection that Aboriginal people have to their land is also an important concept relation to the concept of The Dreaming. The land is where the events of the dreaming occurred, with the spirit beings of The Dreaming, forming sacred parts of the Australian landscape (Edwards, 1998, p. 81). This spiritual way of being is also linked to elaborate laws of kinship (Phillips, 2005).

For Aboriginal Australians, the land has a special significance that is rarely understood by those of European descent. The land, or country, does not only sustain Aborigines in material ways, such as providing food and shelter, it also plays a major role in their spiritual lives. As Rose put it, "Land provides for my physical needs and spiritual needs." (1992, p.106). To use Rose 's own term, to Aboriginals the land is a 'nourishing terrain '. (1996, p.7).

The ‘colonisation' of Australia by Europeans has caused a lot of problem for the local Aborigines. It drastically reduced their population, damaged ancient family ties, and removed thousands of Aboriginal people from the land they had lived on for centuries. In many cases, the loss of land can mean more than just physical displacement. Because land is so much connected to history and spirituality, the loss of it can lead to a loss of identity. This paper will examine the works of Tim Rowse and Jeremy Beckett as well as other symbols of identity that are available to modern Aborigines in post colonial Australia.

To better understand Aboriginals as a Dream Culture I want to give more insight into Aboriginal Australians general culture and their conceptions of “Dream Time.” In his discussion of religion, Mircea Eliade describes a concept of Cosmos vs Chaos (Eliade 1957). In this notion an unordered world is chaotic only until is it transposed during a sacred time: “By occupying it and, above all, by settling in it, man symbolically transforms it into a cosmos though a ritual repetition of the cosmogony” (Eliade 1957:31). In other words until a land is tamed or created it is considered unordered. This can be applied to Aboriginal’s understanding of the world prior to their current presence. Aboriginals believe that in a time before the Dreamings, the land and world was a featureless earth. It was not until the dreamtime, or time of creation: “where there is contact with appearances from both realms of inside the earth itself as from ill-defined upper region” that the earth began to have its composed landscapes (Cowan 1992:26). The Dream Time is not only a period but more of a dimension where ancestral beings moved across the earth and created not only land, but every aspect of the earth including animals, plants, and man. It is important to realize that the ancestors created the natural earth and that is why Aboriginals live a particular lifestyle. Most Aboriginals living in this cosmogony are hunter-gatherer tribes. This aspect of their life can be traced to stem from the idea of

culture to help shape there society. This book helps with my paper because I want to

The Indigenous Australian imagination perceives the way of the world and all that exists as not the result of a singular force or mind, but, rather, the result of powerful totemic ancestral beings who once roamed the land. This ontological tradition, known as “The Dreaming”, serves as an infinite link between past and present, people and place, and both the natural and spiritual world. “The Dreaming,” then, asserts that all of humanity and nature in its entirety is alive and connected. In his ethnographic account titled, Pintupi Country, Pintupi Self, Fred Myers examines the importance of The Dreaming to Pintupi society and its centrality in the constitution of their lived world. Descriptions of what happened in The Dreaming underlie Pintupi social relationships and constructions of “country.” It is through this mythological construct that the Pintupi Aboriginal people mediate their relationships with the land and negotiate aspects of personhood and identity.

“Ancestral lines” by John Barker is a book about the anthropologist’s experience in the Uiaku village located in Papua New Guinea. In the first chapter, Barker tells his readers briefly about him and his education, his and his wife’s experience with the Maisin community, and talks in great detail about the Maisin and their culture in the Uiaku village.

The Warlpiri tribe is located in the South eastern edge of the Tanami desert. Some people of the Warlpiri tribe have left the Tanami desert to Alice Springs or scattered around the Northern Territory. The Warlpiri country is About 180 km away from Alice Springs. In 1976 2,700 people were in the Warlpiri tribe but there are only 2,500 people in the Warlpiri tribe now. The Warlpiri tribe have there own language called ‘Warlpiri’. But they still speech some English being there 2nd or 3rd language. The Warlpiri tribe was originally part of a Cape York Tribe before moving to Australia and the Tanami Desert.

To begin, Ishmael presents the narrator with two groups, takers and leavers. Takers are people who are “civilized”, and have adapted to the agricultural lifestyle developed by other takers in an earlier time, whereas leavers, all other cultures who are identified as “primitive”, live under the hands of the gods. Ishmael explains how both groups have their own story, forming a relation with the gods and man, and they enact to make the story true. By enacting together they make up a culture, the taker culture and the leaver culture. Ishmael explains how a persuasive story is successful. Mother culture has presented the taker culture with a persuasive story, which has the ability to make the taker culture believe it and follow it without

Throughout history our cultures have affected the way we read literature. Culture can be defined as a particular group of people, which include their languages, cuisine, social habits, religion, music and arts. It is their way of life. Different groups of people have their own belief and ideology. Through culture, people develop a sense of belonging, personal growth and the ability to empathize and associate with others. According to Damrosch,

In conclusion, culture is a unique thing in novels and stories. Therefore, it helps the readers understand the plot line, the characters, and theme in a better and easier way. It can also give us more information about the characters' live, such as where they live plus, the time periods. The detective novels give us an example of how a detective solve crimes in real

According to traditional beliefs and stories told, it is acknowledged that Noongars have lived within South West of West Australia since time immemorial. Evidence provided by archaeologist stating signs of land usage and human habitation from Perth and Albany in the past 45,000 years. (https://www.dpc.wa.gov.au/lantu/south-west-native-title-settlement/Pages/Noongar-History---A-Brief-Summary.aspx). It is believed Noongars lived in harmony with the natural environment, with solid spiritual beliefs that there is a strong connection between landscape, culture, human, mythical creatures and spiritual realm.

Researchers study the different communities. The methodology and theory that they use to analyse the community literature either oral or written differs in its application as well as comprehension. Many scholars have approached the issue in a different way. But still there is a growing demand for the more reliable empathetic theory and methodology to understand the life experiences of the communities’ especially nomadic communities. I will concentrate only on Nomadic Communities in the scope of this paper. Since, these communities have less literacy rate. The narratives of such communities are either in oral form and folk songs. In most cases there is no availability of narratives in well documented format. Many Nomadic community need to be researched to reorganise the otherwise written dominant narratives which give subordinate mention to the existence of Nomadic or subjugated communities. Since it is very important to understand the schema of theory before we venture in to the actual analysis of community aspects, we have to consider the overall general field of community study. Community study is a very large term. Community study has different implied meanings. Nowadays, with the advancement of internet and technology, the types and features of community are changing. Thus, the nature of the community is changing. In order to capture the changing nature of the community and transformation in the life of particular community we have to keep a check on the community