From Camp to Queer: Remaking the Australian Homosexual

Kerkhove demonstrates continuity of Aboriginal presence on southside Brisbane 1830s-1960s, by detailing Aboriginal camping grounds and other sites that survived into the modern era. He notes the contribution of Aboriginals to the area's Colonial economy and entertainment. He finds that 1920s-1960s 'shanty towns' in Annerley-Stephens often had considerable numbers of Aboriginal residents, and occupied areas on or near former Aboriginal camping grounds.

Landscapes, 2013

2019

Researchers of Indigenous places in Australia have written extensively about many missions, reserves and stations. Their discoveries have provided solid foundations for further studies of other forgotten places, similar to Tin Town, Coonamble, New South Wales, the focus of this study and the primary location of my research. The project engages on a personal level: it uses autoethnography to explore my sense of identity, connection to Country, experience of racism and cultural pride through truth telling. There is a mistaken belief that the church, government and land holders who directed missions, reserves and stations had done so in a method that was acceptable to Indigenous people. The project has located sources of information that give an alternate version of Indigenous missions, reserves and stations by concentrating on one forgotten place, Tin Town. I am very thankful for its existence because its story is central to this historical dialogue of truth telling. Other known and forgotten places relevant to this autoethnography are identified and described. Recognition bestows on them an unprejudiced place in Indigenous history. After identifying Tin Town and surveying the field of available resources, I uncover the untold, and sometimes hidden, truths behind what forced Indigenous people to the segregated areas. Missions, reserves and stations became the final refuge for our people, where communities and families endured poverty, racism and neglect. They suffered in third world living conditionsmakeshift dwellings put together with scraps of materials to form a home for themselves, their old people and their children. My research shows that not all segregated areas were safe havens; mistreatment of Indigenous people was, in most cases, no different whether they were placed on missions, reserves or stations. There are no residual signs showing the presence of most sites, so it is important to acknowledge them, for they are markers on our story line. Most have been destroyed in the attempt to erase any evidence of their existence and to counter claims of their existence of Country ownership. At present, governmental records only acknowledge Indigenous placement areas that still show the structures of buildings, built by previous governments, churches and pastoralists, rather than Aboriginal people's ongoing use of and connection to the land. At the heart of my thesis is the chapter in which I truth tell parts of my family's story of resilience and survival. I validate Indigenous families who have suffered loss of Country, but

2002

This paper considers two ways in which urban-based Australians (re)create personal connections with rural and 'natural' landscapes: Mulcock's material on the alternative health and spirituality movement in Australia, and Toussaint's research with urban conservationists involved in restorative tree-planting projects in rural Western Australia provide the context for this exploration . Through the adoption of everyday rituals, city-based supporters of the Landcare movement and participants in the alternative health and spirituality movement attempt to preserve sacred spaces in their daily lives. These spaces symbolise a metaphorical and ongoing flight from the city, a desire for emotional, rather than physical, distance from urban lifestyles. We argue that these contemporary Australian engagements with 'nature' and the 'rural' perpetuate an Arcadian vision, a longing to recover a personal, national, and mythic Golden Age, interwoven with a desire for the 'lost places', remembered and imagined, that lie beyond the city 'walls'.

2001

International Journal of Cultural Studies, 1999

Bella Dicks is Research Fellow in the School of Social Sciences at Cardiff University. She is working on an ESRC project investigating the potential of hypermedia for ethnographic research. Her PhD examined the encoding and decoding of heritage texts, focusing on heritage representations of coal-mining communities in south Wales. Prior to this, she worked on another ESRC project at Sheffield Hallam University on the responses of coalfield communities to pit closure in the 1990s.

History in Practice: SAHANZ, 2011

Revealing new types and forms of place and place networks can render a place 'uncanny' leaving the mainstream unsettled and disturbed from its previously fixed and secure colonial version of the past. These forms of place are created and used by contemporary urban Indigenous people both as part of their daily personal lives, and as part of their self-consciously constructed Indigenous identities with social and political motives. The author's current research into Indigenous places in suburban Brisbane reveals a set of places and networks which are both unsettling to the mainstream history of Brisbane's origins and continue to offer alternative ways of inhabiting, valuing and using the city. New versions of the traditional meeting and gathering places are being created, maintaining and renewing traditions in the suburban landscape. Contemporary types of places are also created which have no equivalent in the traditional past, but support traditional values of holding community and kin together, in the multi-cultural suburban context. Indigenous geographies and places are both affirming traditional Indigenous place systems, and creating new versions of Indigenous place, with unique and specific forms in the suburban context. This paper will examine initial findings from fieldwork currently being undertaken in Inala, on Brisbane's South West edge. It will reveal that far from being 'not proper blackfellas' Indigenous people in suburban Brisbane have a proud and continuing heritage of place, which is parallel to and unsettling for, the settler version of Brisbane.

1994

University of the Witwatersrand Both Pilgrims Rest and the Kimrerley Mine Museum represent remarkable achievmlents in the field of public presentatioo of the past However, tx:Ith of these ~ air, urOOn musewns, ~ating as they are, coold re subjected to criticism foc their failure to capture the focces of social change. SOOle of the cootrasts retween the past P<X"tfa~ in the moce recent histcriograpby and that offered by the musewn versioos are discussai in the paper. Pffisibilities foc the further devel~ment of the musewns to deal with the issues raised are then examined.

Journal of Community Archaeology and Heritage , 2019

This photo essay explores some of the meanings of belonging, place attachment, community and heritage within my local community of the lower Blue Mountains, on the urban fringe to the west of Sydney, Australia. I argue that there is a prevailing version of heritage in this locality that constructs belonging in certain ways, excluding and marginalizing some on the basis of ‘social locations’ such as gender and race (Yuval-Davis 2006, 199). I identify this as a local manifestation of what is known as the ‘authorized heritage discourse’ (AHD) (Smith 2006), through which hegemonic concepts prevalent at state and national levels such as commemorations of white colonization, play out at the local level. I explore how this dominant discourse creates an ambiguity and dissonance in my attachment to place, further problematized by my status as a white Australian, making me a reluctant beneficiary of the colonial enterprise.

Landscape Research, 2017

The southern Peak District, like many rural regions of the United Kingdom proclaim a particular ‘way of seeing’ the landscape. It reinforces this romantic spectacle through contemporary heritage practices. Within the spectacle lay a series of fragments and pieces that resist any type of categorisation. This paper proposes a way to encounter these fragments of the landscape through a constellation of its making and unmaking. It is explored in the subversive practises, unwanted pieces and local narratives, that showcase an ‘alternate telling’ of the landscape and its heritage. Therefore, allowing the landscape to sit in tension with its Romantic spectacle and simultaneously performing a new type of heritage.

Historical Archaeology, 2003

This article is a case study investigating archaeology as a practice embedded in a complex web of culturally constructed codes of meaning or discourses. A distinctive form of discourse concerning the landscape and its role in determining national identity characterizes Australian culture. This discourse has been central to the construction of the idea of the nation and its past: in particular, concepts of the land as hostile and empty, of the bush as the essence of Australia, and of the landscape as feminine. The paper considers the ways in which this landscape discourse has operated within historical archaeological research and heritage management and discusses the implications of these discursive relationships for past and future research.

A. Chadwick & C. Gibson (eds), Memory, myth, place and long-term landscape inhabitation, 2013

This paper considers the role and persistence of long term memory in communities in the south west peninsula and the way that it affected their disposition and practices as they occupied and engaged with places from the earliest Neolithic period c 4000 cal BC down to the centuries of first millennium cal BC. Case studies from recent archaeological excavations and new analyses of older excavations are drawn upon to give examples of how communities used and at perhaps at times manipulated long held traditions as means of engaging with particular places or for establishing new types of sites in the landscape. Examples include the digging of pits, the continuing engagement with ‘natural’ features and ‘ancient’ monuments and the reuse of roundhouses.

Journal of Historical Geography, 2006