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2016年4月15日是澳大利亚皇家土著羁押死亡调查委员会(RCIADIC)发表最终报告25周年纪念日。该报告标志着土著澳大利亚人与后殖民国家和联邦政府之间关系的里程碑。该委员会由Hawke Labor政府于1987年成立,调查了99例土著人死亡。最重要的是发现死亡原因是警察和监狱未能履行其照管职责,以及大量土著人被逮捕和监禁。 在RCIADIC之后,跨文化会议和文化能力工作坊已成为公务员、治疗师、以及法律和福利员工的普遍活动,试图建立起福利国家机构和土著客户之间的文化知识纽带。利用土著知识理论,本章评估了土著客户和那些以改善土著生活为名义与他们合作的人之间的文化失调是如何影响跨文化互动。在这个过程中提出了以下问题:善意如何成为土著澳大利亚人正在进行的殖民主义言论和实践的一部分,以及如何改变权力平衡,以利于与土著人民相关的村庄? ; The 15 th April 2016 marked the 25-year anniversary since the Royal Commission into Aboriginal Deaths in Custody (RCIADIC) in Australia handed down its Final Report. The report signified a landmark in the relationships between Indigenous Australians and the post-colonial State and Federal governments. Established by the Hawke Labor Government in 1987, the Commission examined 99 Indigenous deaths. Most significant was the finding that the deaths were due to the combination of police and prisons failing their duty of care, and the high numbers of Indigenous people being arrested and incarcerated. In the wake of the RCIADIC, cross-cultural sessions and cultural competency workshops have become ubiquitous for public servants, therapists, and legal and welfare employees, in attempts to bridge gaps in cultural knowledge between agents of the welfare state and Indigenous clients. Using Indigenous Knowledges theory, this chapter assesses how cultural misalignments between Indigenous clients and those who work with them in the name of therapies designed to improve Indigenous lives, dominate cross-cultural interactions. In so doing the questions are posed: how do good intentions become part of the discourses and practices of on-going colonialism for Indigenous Australians, and what can be done to change the balance of power in favour of therapies of relevance to Indigenous people? Japanese abstract この場所を脱植民地化する。 音楽療法の実践における先住民族の位置づけ スージー・ハッチング 要約 オーストラリアの「Royal Commission into Aboriginal Deaths in Custody (RCIADIC)」が最終報告書を発表してから、2016年4月15日で25年が経過した。この報告書は、オーストラリアの先住民と植民地時代以降の州政府および連邦政府との関係において、画期的な出来事だった。この委員会は、1987年にホーク労働党政権によって設立され、99件の先住民の死を調査した。最も重大なのは、警察や刑務所が注意義務を怠ったことと、先住民が大量に逮捕・投獄されたことが重なって死亡したという結果である。 RCIADICを受けて、福祉国家のエージェントと先住民のクライアントとの間にある文化的知識のギャップを埋めるために、異文化交流セッションや文化的コンピテンシーのワークショップが、公務員、セラピスト、法律家や福祉関係者の間で頻繁に行われるようになった。本章では、先住民の知識理論を用いて、先住民のクライアントと、先住民の生活を向上させるために計画されたセラピーの名の下に彼らと働く人々との間の文化的なずれが、異文化間の交流をどのように支配しているかを検討する。善意がどのようにしてオーストラリア先住民の現在進行中の植民地主義の言説と実践の一部となるのか、そして先住民に関連した療法に有利なようにパワーバランスを変えるためには何ができるのか、という問いが投げかけられている。 キーワード:王立委員会、アボリジニの監禁死、オーストラリア先住民、先住民の知識理論、セラピー、異文化交流 ; Il 15 aprile 2016 ha segnato il venticinquesimo anniversario da quando la Royal Commission into Aboriginal Deaths in Custody (RCIADIC) in Australia ha consegnato il suo Rapporto Finale. Il rapporto ha segnato una pietra miliare nelle relazioni tra gli indigeni australiani e i governi statali e federali post-coloniali. Istituita dal governo laburista Hawke nel 1987, la Commissione ha esaminato 99 morti indigene. La cosa più significativa è stata la scoperta che tali morti erano dovute alla combinazione di polizia e carceri che non rispettarono il loro dovere di diligenza, nonché l'alto numero di indigeni arrestati e incarcerati. Sulla scia del RCIADIC, sessioni interculturali e workshop sulle competenze culturali sono diventati onnipresenti per dipendenti pubblici, terapisti e dipendenti legali e assistenziali, nel tentativo di colmare le lacune nella conoscenza culturale tra agenti dello stato sociale e clienti indigeni. Utilizzando la Indigenous Knowledges theory, questo capitolo valuta come i disallineamenti culturali fra i clienti indigeni e coloro che lavorano con loro in nome di terapie progettate per migliorare la loro vita, dominino le interazioni interculturali. Così facendo, si pongono le seguenti domande: in che modo le buone intenzioni entrano a far parte dei discorsi e delle pratiche coloniali in corso per gli indigeni australiani, e cosa si può fare per cambiare gli equilibri di potere a favore di terapie rilevanti per gli indigeni? ; El 15 de abril de 2016 marcó el 25 aniversario desde que la Comisión Real sobre Muertes de Aborígenes en Custodia ('Royal Commission into Aboriginal Deaths in Custody' o RCIADIC) en Australia emitió su Informe Final. El informe significó un hito en las relaciones entre los australianos indígenas y los gobiernos estatales y federales poscoloniales. Establecida por el 'Hawke Labor Government' en 1987, la comisión examinó 99 muertes de indígenas. Lo más significativo fue el hallazgo de que las muertes se debieron a la combinación de policías y prisiones que no cumplieron con su deber de cuidado, y al gran número de indígenas arrestados y encarcelados. A raíz de la RCIADIC, las sesiones interculturales y los talleres de competencia cultural se han vuelto omnipresentes para los servidores públicos, terapeutas y empleados legales y de bienestar, en un intento de cerrar las brechas en el conocimiento cultural entre los agentes del estado de bienestar y los clientes indígenas. Utilizando la teoría de los conocimientos indígenas, este capítulo evalúa cómo los desajustes culturales entre los clientes indígenas y aquellos que trabajan con ellos en nombre de terapias diseñadas para mejorar las vidas de los indígenas, dominan las interacciones interculturales. Al hacerlo, se plantean las preguntas: ¿cómo las buenas intenciones se vuelven parte de los discursos y prácticas del colonialismo en curso para los indígenas australianos, y qué se puede hacer para cambiar el equilibrio de poder a favor de terapias de relevancia para los pueblos indígenas?

"Transcontinental Dialogues brings together Indigenous and non-Indigenous anthropologists from Mexico, Canada, and Australia who work at the intersections of Indigenous rights, advocacy, and action research. These engaged anthropologists explore how obligations manifest in differently situated alliances, how they respond to such obligations, and the consequences for anthropological practice and action. This volume presents a set of pieces that do not take the usual political or geographic paradigms as their starting point; instead, the particular dialogues from the margins presented in this book arise from a rejection of the geographic hierarchization of knowledge in which the Global South continues to be the space for fieldwork while the Global North is the place for its systematization and theorization. Instead, contributors in Transcontinental Dialogues delve into the interactions between anthropologists and the people they work with in Canada, Australia, and Mexico. This framework allows the contributors to explore the often unintended but sometimes devastating impacts of government policies (such as land rights legislation or justice initiatives for women) on Indigenous people's lives. Each chapter's author reflects critically on their own work as activist-­scholars. They offer examples of the efforts and challenges that anthropologists--Indigenous and non-Indigenous--confront when producing ­knowledge in alliances with Indigenous peoples. Mi'kmaq land rights, pan-Maya social movements, and Aboriginal title claims in rural and urban areas are just some of the cases that provide useful ground for reflection on and critique of challenges and opportunities for scholars, policy-makers, activists, allies, and community members.This volume is timely and innovative for using the disparate anthropological traditions of three regions to explore how the interactions between anthropologists and Indigenous peoples in supporting Indigenous activism have the potential to transform the production of knowledge within the historical colonial traditions of anthropology"--University of Arizona Press

Transcontinental Dialogues brings together Indigenous and non-Indigenous anthropologists from Mexico, Canada, and Australia who work at the intersections of Indigenous rights, advocacy, and action research. These engaged anthropologists explore how obligations manifest in differently situated alliances, how they respond to such obligations, and the consequences for anthropological practice and action.
This volume presents a set of pieces that do not take the usual political or geographic paradigms as their starting point; instead, the particular dialogues from the margins presented in this book arise from a rejection of the geographic hierarchization of knowledge in which the Global South continues to be the space for fieldwork while the Global North is the place for its systematization and theorization. Instead, contributors in Transcontinental Dialogues delve into the interactions between anthropologists and the people they work with in Canada, Australia, and Mexico. This framework allows the contributors to explore the often unintended but sometimes devastating impacts of government policies (such as land rights legislation or justice initiatives for women) on Indigenous people's lives.
Each chapter's author reflects critically on their own work as activist-­scholars. They offer examples of the efforts and challenges that anthropologists—Indigenous and non-Indigenous—confront when producing ­knowledge in alliances with Indigenous peoples. Mi'kmaq land rights, pan-Maya social movements, and Aboriginal title claims in rural and urban areas are just some of the cases that provide useful ground for reflection on and critique of challenges and opportunities for scholars, policy-makers, activists, allies, and community members.
This volume is timely and innovative for using the disparate anthropological traditions of three regions to explore how the interactions between anthropologists and Indigenous peoples in supporting Indigenous activism have the potential to transform the production of knowledge within the historical colonial traditions of anthropology.

Introduction /Hernández Castillo and Suzi Hutchings --Part I. Canada --Map 1. Indigenous Regions Mentioned in the Chapters about Canada --What Is Decolonization? Mi'kmaw Ancestral Relational Understandings and Anthropological Perspectives on Treaty Relations /Sherry M. Pictou --Committing Anthropology in the Muddy Middle Ground /L. Jane McMillan --Research Partnerships and Collaborative Life Projects /Colin Scott --Part II. Mexico --Map 2. Indigenous Regions Mentioned in the Chapter --Legal Activism and Prison Workshops: The Paradoxes of Feminist Legal Anthropology and Cultural Work in Penitentiary Spaces /R. Aída Hernández Castillo --Decolonizing Anthropologists from Below and to the Left /Xochitl Leyva Solano --Maya Knowledges, Intercultural Dialogues, and Being a Chan Laak' in the Yucatán Peninsula /Genner Llanes-Ortiz --Part III. Australia --Map 3. Indigenous Regions Mentioned in the Chapters about AustraliaIndigenous Anthropologists Caught in the Middle /Suzi Hutchings --The Fragmentation of Indigenous Knowledge in Native Title Anthropology, Law, and Policy in Urban and Rural Australia /Suzi Hutchings --Eclipsing Rights: Property Rights as Indigenous Human Rights in Australia /Sarah Holcombe --Epilogue: Grounded Allies: Acting-With, Regenerating Together /Brain Noble.