Comparison Traditional Torres Strait Islander Customs with Contemporary Customs - Case Study Example

COMPARE AND CONTRAST TRADITIONAL TORRES STRAIT ISLANDER CUSTOMS NAMEWITH CONTEMPORARY CUSTOMS/PRACTICES STUDENT N AME PROFFESSOR’S NAME COURSE TITLE DATE Introduction Culture is defined as ‘that complex whole that includes knowledge, belief, art, custom, law and any other capacities and habits that are acquired by virtue of being a member of society or group (Taylor, 1871). The definition of culture is important since culture is intertwined with custom, which encompasses the patterned way of life that is shared, by a group of people. Custom ideally defines the various ways a group of people’s existence makes them similar to some people, yet they are different from the majority of the people in the world. According to Garvey (2000) they consider culture as ‘the way of life common to a group of people, a collection of beliefs and attitudes, shared understandings and patterns of behaviour that allow those people to live together in relative harmony, but set them apart from other peoples’. Custom can be defined as a wide spread practice that involves the community in some way either through direct participation or indirect participation. In this paper, the definition of custom and culture is linked and inseparable since both contribute to customs of a community in one way or another. Torres Strait Islanders are among the indigenous Australians considered as a ‘minority within a minority’ (Shnukal, 2001). Torres Strait is legally part of Cape York and Papua New Guinea and they become part of Australian Citizens after Australia was declared a State, and until recently, they had been denied rights and benefits that were granted to fellow Australians. The Torres Strait Islanders represent less than 10% of the Australian population, they have managed their own community and they have recently through the Mabo case overturned the common law on indigenous land tenure system to recognize native land title. Torres Strait Islanders cannot be seen as existing outside the realm of nature but they are part of nature with their specific attachment to land, modes and systems of production and unique knowledge of the environment they reside in (Stokes, 1997). They have a rich and diverse culture unlike the radical and mundane duality that does exist in western culture or what is considered as the culture of modern society. In this paper, the customs of the Torres Islanders would be viewed in relation to identity, the place of children in the society and social economic perspectives of the Torres Strait Island and the impact on their culture. The word Aboriginal is used in this context to refer to the original people who resided in Australia and this includes the Torres Strait Islanders. Traditional customs Firstly, in the Torres Islander’s tradition, custom defined a person’s identity, which was influenced by the social factors that existed amongst the Islanders and the family. This was nurtured through creating strong links with family, kin and friends all seeking to create a strong bond or a sense of belonging. In the contemporary society, people do not recognize society or family and a person’s identity is shaped and defined by their level of education, socio-economic status and occupation in the society. The strong links that existed in the society has evolved due to the creation of cities and urban areas that has attracted many of the Torres Strait Islanders breaking the bonds that held them as a community. In the recent past and even during the colonization period, the identity of Torres Strait Islanders has been interrogated and questioned and most of them that moved to the city are not proud in declaring their Aboriginal status. Racism and discrimination by the state and non-Aboriginal to declare their Aboriginal Status while engaging in certain activities is a portrayal of the rejection of Torres Strait Islanders and this is why many of the Torres Strait Islanders are trying to reconstruct their identities and rejected stereotyping (Wilson, 1988). Identity among the Islanders is important and in both traditional and contemporary society identity is still considered a strong link to connection, acceptance, family and kin for centuries. The concept of land amongst Torres Strait Islanders is of a sentimental value not only to them as a group but also it connects them to their ancestors and links them to their origin. The case of Mabo v The Queen (1992) (Aboriginal Law Bulletin 1993) the Court ruled in favour of the Torres Strait Islanders through Eddie Mabo of the Meriam people that there exists native title to land. In the decision, the court recognized that the Torres Strait Islanders had maintained their connection with the land despite European Settlement and therefore the native title is to be determined by their traditional laws and customs of both the Aboriginals and Torres Strait Islanders. In history, the arrival of the English in Australia, they declared the State as terra nullis (a land inhabited by no one) despite the fact that indigenous communities resided in it. The Torres Strait Islanders had no permanent structures and they did not place any sentimental value in material possession and this included land. Contrasted to contemporary society where material possessions are valued and setting up of permanent culture, education is the main focus of the society, Torres Strait Islanders still believe that material possessions are not important for the survival of a community. The place of children and parenting in the traditional setting was central to the survival of the community. There was a perception that parenting is a role that is closely tied to the cultural norm and customs of the extended family, community and child rearing responsibility. In the traditional society, children did not start living at birth, or at conception as scientists have proved but they pre-exist in the form of spirit children (Hamilton, 1981p.16). Every child in the community is a valuable member of the group as an individual and even when a 3 year old child is tiresome they carry it and no one can say that “3 year olds can walk” and no generalizations about children is allowed within the community (Anson, 1988 p.70). In the contemporary society, children are considered the burden of the family and the extended family do not usually decide on the best way to bring up the child. In the traditional setting, children were a sign of continuity of the family and the community and a blessing. In a traditional aboriginal society, it was not a customary practice to mention the name of a dead person long after they are dead, with the period being not less than twenty years. This is still considered amongst the contemporary aboriginal society. Mentioning a deceased person’s name would mean that one disrespects them however indirect references may be appropriate. This custom has continued in the contemporary society about respecting the dead. Contemporary customs Contrastingly, the contemporary society views land as an economic nuance, secular in nature. It has no sentimental importance since people travel and resides far away from their original birthplace. In traditional society, there is a strong relationship that exists and links the living with their ancestors and even people draw spiritual strength by living in their own country and hopefully dying within their land. The maudlin of land is a source of livelihood and there is no emotional attachment to the land. In the Mabo Case, the demonstration of value and attachment to the land was one of the things that Torres Strait Islanders hold, it is a link with their ancestors, and they believed that for the duration in which they were dispossessed they lost the link with their ancestors. Culture change amongst the Torres Strait Islanders has been greatly influenced by colonization by the English, urbanization. This has led to the flouting of cultural ties, beliefs and long standing traditional practices. There has been radical change for instance in marriage most of the men Aboriginal prefer to have women of their choice and most opt for non-aboriginal partners (Berndt and Berndt, 1988 528). Intermarriage with non-Aboriginals has eroded most of the customs that were passed from one generation to another and embracing new customs from other cultures and communities has shaped the modern day Torres Strait Islander. Traditionally, the Torres Strait Islanders were considered as conservative people who embraced and desired better moral character and public behaviour as part of their tradition. In the Aboriginal society, the social interaction and social behaviour was public and the people were allowed to drink publicly with the family, engage in communal activities, festivals and celebrations together. The society however disapproved the public display of affection among men and women who were in a relationship. However, in contemporary society, public display of affection among men and women is allowed and acceptable. This is a normal in Western culture and Torres Strait Islanders who have embraced Western customs and culture find it quite acceptable. Relevance Many scholars engaged in the study of culture come to the conclusion that it is static and dynamic. Everyday cultures continue to emerge; others are abandoned while others remain etched in our minds. The contrast is created based on how the society is viewed. For instance in the traditional setting, indigenous islanders regarded the family and the extended family as one unit ‘looked after each other’ while in the contemporary society a capitalist notion driven by looking after one self. The relevance in studying culture is in determining whether the society is changing and the role of culture in transforming society to conform to the modern cultural practices. The study of customs and culture brings about the indigenous creative forms of expressing, reconnecting and reclaiming the cultural life that existed in the traditional life. In studying the customs of the Islanders, it gives the perspective of the new forms of adaptation in society and it brings about the modern values that are linked with the traditional values. It is very difficult for a person to lose his identity by merely embracing western culture or moving to urban areas. The identity of an aboriginal is predicated by not only descent and origin but also being part of the community. It is not predicated by genetics as an inherited characteristics but it refers to the connection that leads back to the land that claims a particular history (Morrisey, 2003, p.5p). Justice Toohey for instance states that a person cannot lose his Aboriginality by ‘moving to urban areas, living in a town or a city but the association with white people does not erase the deep-rooted customary beliefs or fears, nor does it eradicate the sense of what is not acceptable or appropriate.’ (Muirhead J in The Queen v Davey, unreported, Federal Court of Australia,13 November 1980.)”. The identity and customs are not lost by virtue of intermarriage and embracing western culture, living far away from home, education or any other societal factor, but a true Islander is one who knows his origin and the value of belonging to a group that accepts you for who you are. Conclusion The place of traditional customs and culture in the society is what defines and moulds the identity of a person living within that community. In conclusion, the traditional customs of the Torres Strait Islanders is rich and gives an account of the community on life, social issues and spiritual links with their ancestors. They have upheld their customs for generations and it is their culture that makes them different in the word part they are still part of it. Their views about land, children and identity are aimed at strengthening the community ties and make them valuable in the society. It is essential to conclude that customs have been eroded amongst the Torres Strait Islanders due to urbanization, colonization and dispossession that brought about Western Culture. Intermarriage with non-Aboriginals has also brought a change in how customs are upheld or carried out. Among the true Torres Islanders, there are still believers who have upheld their traditional customs, beliefs and culture in conformity to their cultural identity and link with their ancestors. No culture is static but change is what defines a true believer of traditional customs amongst the Torres Islanders. REFERENCES Anson, E. 1988, ‘Child rearing on Damley Island: An Islander’s Account. Queensland Researcher QJER, vol.4, no 2. Berndt, RM & Berndt, CH, 1988, The World of the First Australians Aboriginal Studies Press, Canberra,, p 528. Garvey, D,. 2000, Torres Strait Islander people, history and health. In P. Dudgeon, D. Garvey & H. Pickett (Eds.), Working with Indigenous Australians: A handbook for psychologists (p. 31–38). Perth: Gunada Press. Hamilton A. 1981. Nature and Nurture: Aboriginal child-rearing in north-central Amhem Land. Australian Institute of Aboriginal Studies, Canberra. Morrissey, P. 2003. Aboriginality and corporatism. In M. Grossman (Ed.), Blacklines: Contemporary critical writing by Indigenous Australians (pp. 52–59). Melbourne: Melbourne University Press. Shunkal, A, 2001, In Brandle, M (eds) Multicultural Queensland 2001: 100 years, 100 communities, A century of contributions, Brisbane, The State of Queensland (Department of Premier and Cabinet ) Stokes, G. 1997. Citizenship and Aboriginality: Two conceptions of identity in Aboriginal political thought. In G. Stokes (Ed.), The politics of identity in Australia (pp. 158–71). Cambridge: Cambridge University Press. The Hon Justice J Toohey ‘The Sentencing of Aboriginal Offenders’ Paper delivered to the Second International Criminal Law Congress, 19-24 June 1988, Surfers’ Paradise, Queensland. Tylor, E.B. 1924 [orig. 1871]. Primitive Culture. Researches into the Development of Mythology, Philosophy, Religion, Language, Art and Custom. 7th ed, New York: Brentano’s. Wilson, L. (1988). Thathilgaw Emeret Lu: A handbook of traditional Torres Strait Islands material culture. Queensland: Department of Education. Read More