A Reader- Foreword by Akwasi Asabere-Ameyaw
Edited By George J. Sefa Dei
7. “I Live Somewhere Else but I’ve Never Left Here”: Indigenous Knowledge, History, and Place Michael Davis 113
Indigenous knowledge is represented and constructed in multiple ways in Western discourses.Anderson, for example, has examined the intersections between Indigenous knowledge and Western legal discourses on intellectual property (Anderson, 2009). The dominance of Western dis- courses of archaeology and cultural heritage management vis-a-vis Australian Aboriginal knowledge and narratives is a focus in work by Smith (2007), who writes about what she describes as an ‘autho- rized heritage discourse.’ This is characterised as emphasising “the material, or tangible, nature of heritage, along with monumentality, grand scale, time depth and aesthetics” (Smith, 2007, p. 163). This authorised heritage discourse is, says Smith (2007) “informed by archaeological concerns with materiality and assumptions about the representational relationships between material culture and identity, [and] obscures or marginalizes or misrecognizes those identities created using conceptual- izations of heritage that sit outside of the authorized heritage discourse” (p. 164). The unequal engage- ment between Indigenous knowledge and development discourses is a subject of inquiry by Sillitoe (1998, 2002, 2007) among many others. Indigenous people produce and articulate their knowledge in other ways, especially through expressions of difference, connections to, and being on (and in) country, identity, memory and his- tory. In this chapter I explore some of these dif ferent discourses, and consider the possibilities for finding some common ground between them. In discussing these competing narratives and discours- es, I turn to some of the literature on theories of place, as these can contribute to understandings of Indigenous knowledge and identity formation. In exploring these themes...
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