Pintupi Country, Pintupi Self: Sentiment, Place, and Politics among Western Desert Aborigines. Fred R Myers. Research output: Book/Report › Book. Pintupi Country, Pintupi Self: Sentiment, Place and Politics among Western Desert. Aborigines. By Fred R. Myers. Washington/Canberra: Smithsonian Institution. Pintupi Country, Pintupi Self has 14 ratings and 0 reviews. The Pintupi, a hunting-and-gathering people of Australia's Western Desert, were.
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Pintupi Country, Pintupi Self: Sentiment, Place, and Politics among Western Desert Aborigines
Perhaps more importantly, they are granted increasing knowledge of the Dreaming and of ritual. Identification with particular Dreaming sites can have many bases in Pintupi society.
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One may claim affiliation on the basis of being conceived at a site, or born there. Since Pintupi may travel widely over the course pintupi country pintupi self years, these sites may be widely distanced in the desert. Other men who are not family members may have similar claims to these same sites.
Pintupi Country, Pintupi Self by Myers, Fred R
These claims are pintupi country pintupi self occasion for much of the negotiation that Myers see as critical to the foundations of Pintupi society. Autonomy, as a defensible claim, rests on knowledge of ritual. As noted above, such knowledge is given to young men through the extended process of initiation.
When a young man is ready to be initiated, he is sent in the company of older male relatives to geographically distant communities, where participants in the pintupi country pintupi self will be invited to attend.
Some of those who come from far away will have important roles to play, but all who participate will share a bond from the simple fact of coming together for such an important event.
The Dreaming: Time and Space
Men who perform the circumcision pintupi country pintupi self be in the kin status of brothers-in-law to the initiate, later providing him with a wife and further strengthening the ties of relatedness across the country. Once past the first stages of the process, the young novices are secluded from their families and sent out on further travels.
During these post-initiatory journeys they visit sacred sites, learn more of the Dreaming rituals, and continue to create and sustain ties with remote country.
The mythic model for these journeys, of course, is the travels of the Tingari, which form the subject of much of Pintupi painting. The knowledge gained on these travels gives the youth the beginnings of adult status pintupi country pintupi self his community and family, and is the first step towards life as an autonomous, independent man.
Once fully initiated, he will in turn take on responsibility for growing up other men and continuing the cycle of obligation to country and relatedness, while at the same time increasing his personal authority and autonomy.
Pintupi Country, Pintupi Self by Myers, Fred R
By visiting sacred sites and obtaining ritual knowledge, he is better able to stand with stature among other men and pintupi country pintupi self a stronger claim to affiliation with those sites. These pairings of skin groups are unknown among the Pintupi. Since rights to Dreamings among the Pintupi have a much more direct relationship to life events, rather than to inheritance, one may find that men of several different subsections can make claims to affiliation with a given site.
At this point, I am going to leave Myers behind and strike out on a limb of my own to speculate how all this might inform Warlpiri and especially Pintupi painting. But we found pintupi country pintupi self it goes underground all the way to Balgo.
My analysis suggests that the logic of practical activity is assimilated within the values that emerge from the internal structure of relations within Pintupi society. Myers, 21 Myers' analysis attempts to situate people's cultural constructs within the context of their social reality, thus implying the existence of a dialectic relationship between creativity and constraint, between the individual's autonomous activity and its determination by cultural structures.
This dialogue between the system concept and the individual evidence underlies not only Myers' pintupi country pintupi self of research concept but also pintupi country pintupi self content of its specific findings evidence.
That is, the dialectic relationship between creativity and knowledge which determines - according to Myers' view - his account of Pintupi reality an interpretation vs. Pintupi country pintupi self reenactment of the same dialectic principle within the various levels of Myers' account, itself testifies to the slippage of boundaries or the reciprocity between context and action, system and event, narration and story.