アボリジニが語った白人の起源「ジャッキー・バンダマラ」 : グリンジの歴史実践にみるリアリティー

抄録

Learning from an Aboriginal historian's story-telling, this paper aims to explore the reality' of Australian Aboriginal past. Drawing upon field research with the Gurindji people of Daguragu, Northern Territory, the study explores ways of presenting and interpreting Aboriginal historians' teachings. It explore how we can use the Aboriginal method of historical interpretation. The paper is based on story of the origins of Europeans as told to me by Jimmy Mangayarri of the Daguragu.According to the Gurindj i people, the first European was Jacky Pantamarra. He came out from monkey' and bred white people in England. Jacky Pantamarra wrote a book/law for Europeans that contained a lot of `silly ideas'. He claimed Australia as his country and commanded Captain Cook to invade it and kill the Aboriginal people.The question is: how can non-Aboriginal people share the reality of this mysterious story of Jacky Pantamarra with the Gurindji historians? We need to investigate the distance and relation between the Gurindji analysis of Australian history and the academic way of historical interpretation. The paper emphatically rejects the idea that academic historians know the `right history' and that Aboriginal people are telling the wrong history'.Two forms of examination are required: translation and interpretation. Firstly, this study attempts to translate their history' into our history' by discussing the historicity' of the story of Jacky Pantamarra.Evolutionary theory, Dutch explorers, dingo/crocodile hunters as well as racial separatism in cattle stations are considered the `historical background' of Jacky Pantamarra. Secondly, the paper interprets their history' within their own cultural modes of practice. Aboriginal historians' narratives are framed according to the logic of their own ontology and cosmology, or their `time-space concept of Dreaming'.The story of Jacky Pantamarra is based on Aboriginal concepts of time', space' and `morality' Without learning those, academic historians can never understand the Gurindji analysis of Australian colonisation.The lesson is that academic historians should be humble'. The academic historical interpretation cannot monopolise the Australian past. Instead of declaring the authenticity of academia's interpretation of Aboriginal/Australian history, we should start learning alternative ways of historical interpretation from Aboriginal historians. Aboriginal oral history should not be used as a supplementary source for the academic history', but should be understood within their history.