Roads to freedom? Indigenous mobility and settler law in Central Australia

Anthony, T; Blagg, H

Roads to freedom? Indigenous mobility and settler law in Central Australia

Anthony, T

Blagg, H

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Publisher:: Routledge
Publication Type:: Chapter
Citation:: Justice Alternatives, 2020, 1st, pp. 144 - 157
Issue Date:: 2020-01-01

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Field	Value	Language
dc.contributor.author	Anthony, T https://orcid.org/0000-0002-0652-0731	en_US
dc.contributor.author	Blagg, H	en_US
dc.contributor.editor	Carlen, P	en_US
dc.contributor.editor	Ayres França, L	en_US
dc.date.issued	2020-01-01	en_US
dc.identifier.citation	Justice Alternatives, 2020, 1st, pp. 144 - 157	en_US
dc.identifier.isbn	1138605336	en_US
dc.identifier.isbn	9781138605336	en_US
dc.identifier.uri	http://hdl.handle.net/10453/135919
dc.description.abstract	This chapter interrogates mobility as a site of freedom, ambivalence and hybridity within the framework of colonial settler/ Indigenous relationships in Central Australia, which is located in the imposed jurisdiction of the Northern Territory of Australia. It emerges from a suite of research projects on law, policing and mobility in Central Australia. The first research phase coincided with the 2007 Northern Territory Emergency Intervention (‘the Intervention’) designed to eradicate a perceived epidemic of family violence and child abuse through a massive increase in police numbers on remote Aboriginal communities. The second, from 2014 to the present, has focused on what we call Indigenous counter- mobilities. The first counter-mobility relates to community law and justice and involves place-based mobility strategies by Warlpiri women Elders to ‘patrol’ their own communities in order to enhance social and cultural well- being and to reduce inter-personal harms, which we view as a form of place- based sovereignty. The second relates to the vehicle itself as a necessary part of life in remote Australia and how it is being ‘hybridized’ and ‘Indigenised’ to reflect the cultural and economic realities of life in the remote outback. We see both, in their different guises, as being engaged in what South American theorists with an interest in Amerindian liberation call the politics of ‘decoloniality’ (see Escobar 2010 ; Maldonado- Torres 2011 ).	en_US
dc.publisher	Routledge	en_US
dc.relation	http://purl.org/au-research/grants/arc/DP160103569
dc.relation.ispartof	Justice Alternatives	en_US
dc.title	Roads to freedom? Indigenous mobility and settler law in Central Australia	en_US
dc.type	Chapter
utslib.location	Oxon	en_US
utslib.citation.edition	1st	en_US
pubs.embargo.period	Not known	en_US
pubs.organisational-group	/University of Technology Sydney
pubs.organisational-group	/University of Technology Sydney/Faculty of Law
pubs.organisational-group	/University of Technology Sydney/Strength - SIC - Strengthening Indigenous Communities
utslib.copyright.status	closed_access
pubs.consider-herdc	true	en_US
pubs.edition	1st	en_US
pubs.place-of-publication	Oxon	en_US
pubs.publication-status	Published	en_US

Abstract:

This chapter interrogates mobility as a site of freedom, ambivalence and hybridity within the framework of colonial settler/ Indigenous relationships in Central Australia, which is located in the imposed jurisdiction of the Northern Territory of Australia. It emerges from a suite of research projects on law, policing and mobility in Central Australia. The first research phase coincided with the 2007 Northern Territory Emergency Intervention (‘the Intervention’) designed to eradicate a perceived epidemic of family violence and child abuse through a massive increase in police numbers on remote Aboriginal communities. The second, from 2014 to the present, has focused on what we call Indigenous counter- mobilities. The first counter-mobility relates to community law and justice and involves place-based mobility strategies by Warlpiri women Elders to ‘patrol’ their own communities in order to enhance social and cultural well- being and to reduce inter-personal harms, which we view as a form of place- based sovereignty. The second relates to the vehicle itself as a necessary part of life in remote Australia and how it is being ‘hybridized’ and ‘Indigenised’ to reflect the cultural and economic realities of life in the remote outback. We see both, in their different guises, as being engaged in what South American theorists with an interest in Amerindian liberation call the politics of ‘decoloniality’ (see Escobar 2010 ; Maldonado- Torres 2011 ).

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http://hdl.handle.net/10453/135919