Ngardi is a highly endangered language with fewer than 10 remaining speakers and is no longer being acquired by children. Despite the limited circulation of a draft dictionary (Cataldi, 2011), there has been no published reference grammar of this language. Upon publication, this work will constitute the most comprehensive grammar of any Ngumpin-Yapa language. The Ngardi language exhibits many of the same typologically interesting features first identified in the related language Warlpiri—namely phenomena of non-configurational syntax and null anaphora. This grammar also brings to light a number of unique properties which will be of interest to linguistic typologists and formal theorists. The registration of arguments both through case marking on free NPs as well as in pronominal enclitics is similar to Warlpiri but differs in its detail—particularly in the ability to register various non-core cases (e.g. locative and allative) as ‘arguments’ in the pronominal complex. Within the verbal system, Ngardi is notably for a large number of verbal inflections (~20) which mark various distinctions in tense, aspect and mood, as well as associated motion and speaker-centric directionality. Ngardi exhibits a highly articulated system of complex predication, covering both complex verb and serial verb constructions. Other typologically interesting aspects of the language include the presence of dedicated apprehensional constructions and interesting interactions between negation and clausal modality. The descriptive value of this grammar is enhanced by its sustained regional comparison of the linguistic features of Ngardi with those of neighbouring Ngumpin-Yapa and Western Desert languages. This grammar (and a forthcoming dictionary) of Ngardi will be of great significance to both those few remaining Ngardi speakers as well as the next generation of Ngardi people for whom accessible published materials will be an invaluable resource.

In the early days we did painting. Cultural way. For ourselves. Then on the mission Sister Alice was working with the young men and women, like Gracie Green and Matthew Gill. We did a lot of landscapes at the start. Then after that people did a lot of paintings for the church. Then we decided we gotta do our own painting now. About ngurra and tjukurrpa. Ngurra are the places we came from, our Country. We came to the mission from Kiwirrkurra, from Canning Stock Route, from Mulan lake Country. All the different families. All now to this Country we call Balgo. And we have always enjoyed our culture. We never stopped. Always dancing and singing, teaching our kids and keeping our culture strong. Here in Balgo. We keep our ceremonies, we visit our Country. That's why we still live here. That's why we paint. That story from our Tjamu and Tjatja (grandfather and grandmother). Our rockholes and waters where we used to live. We paint that. Our bush tucker and lovely bush potatoes! We paint that. Balgo is Country for all of us now. We were all born here, these generations here today. We are Wirrimanu kids. We belong to Balgo. That's what we paint. That's why we paint. This is our story. -- Eva Nagomarra, Warlayirti Artists This beautiful monograph features countless images of full colour artworks from communities including Birrundudu, Papunya, Yuendumu and Balgo and language groups including Kukatja, Djaru, Warlpiri, Nyining, Ngarti, Wangkajunga and Manjilyjarra. It is deeply grounded in country has been put together in conjunction with the Warlayirti Arts Centre.

"Holding Yawulyu is an historical account of Wirrimanu (Balgo), a profound insight into the pressures white culure exerts on Indigenous women and their law. It is a touching personal story of courage and resilience in the face of adversity. Zohl dé Ishtar presents an insightful analysis of competing interests that makes Indigenous and White interactions complex, often painful, and fraught problems."--Back cover.

Presents fresh insights into the relationships between missions and indigenous peoples, and the outcomes of mission activities in the processes of imperial conquest and colonisation. This book focuses on missions across the British Empire (including India, Africa, Asia, the Pacific), within transnational and comparative perspectives.

Drawing on her three years of field work in the Balgo Hills during the 1980s and on recent ethnographic literature, Poirier (anthropology, U. Laval, Quebec) explains dialectical aspects of Australian Aboriginal social and cosmological realities. She focuses on the relations among the ancestral order, the land, and human and non- human agencies. Ann

A biography of six Aboriginal women and their stories from the Great Sandy Desert region.

Liza Roselynn is a young female doctor who grew up in Iron Harbour. She then met a boy who was found floating unconscious near the docks. After treating the boy, the boy discovered he had false memory syndrome. He remembers coming from a different world where smart phones and technology were the hype. When Liza explained to him that there was no such thing as technology and the possibility of him diagnosed with False Memory Syndrome, the boy decided to go on a journey to search for his true past.

Outstations, which dramatically increased in numbers in the 1970s, are small, decentralised and relatively permanent communities of kin established by Aboriginal people on land that has social, cultural or economic significance to them. In 2015 they yet again came under attack, this time as an expensive lifestyle choice that can no longer be supported by state governments. Yet outstations are the original, and most striking, manifestation of remote-area Aboriginal people’s aspirations for self-determination, and of the life projects by which they seek, and have sought, autonomy in deciding the meaning of their life independently of projects promoted by the state and market. They are not simply projects of isolation from outside influences, as they have sometimes been characterised, but attempts by people to take control of the course of their lives. In the sometimes acrimonious debates about outstations, the lived experiences, motivations and histories of existing communities are missing. For this reason, we invited a number of anthropological witnesses to the early period in which outstations gained a purchase in remote Australia to provide accounts of what these communities were like, and what their residents’ aspirations and experiences were. Our hope is that these closer-to-the-ground accounts provide insight into, and understanding of, what Indigenous aspirations were in the establishment and organisation of these communities. This volume will be a great addition not only to the origins and history of outstations, but in light of the closing of over 100 Aboriginal communities in Western Australia, it should be a required bedtime reading for all politicians across Australia. The contributors do not simply concentrate on the so-called outstations movement of the 1970s, but rather help the reader understand why in the 1930s, ‘40, ‘50s, and ‘60s, Aboriginal people moved away from cattle stations, missions and settlements to reconstruct their moral compass in settings which made more contemporaneous sense, not only to them but often to the whites who were there as well. —Professor Francoise Dussart, University of Connecticut.

"Desert Lake is a book combining artistic, scientific and Indigenous views of a striking region of north-western Australia. Paruku is the place that white people call Lake Gregory. It is Walmajarri land, and its people live on their Country in the communities of Mulan and Billiluna. The Walmajarri people of Paruku understand themselves in relation to Country, a coherent whole linking the environment, the people and the Law that governs their lives. These understandings are encompassed by the Waljirri or Dreaming and expressed through the songs, imagery and narratives of enduring traditions. Desert Lake is embedded in this broader vision of Country and provides a rich visual and cross-cultural portrait of an extraordinary part of Australia."--publisher website.

Anne Tyler wrote a novel called The Accidental Tourist about a man who is forced to travel but does not want to have any new experiences...My goal on my trips has been just the opposite: not to do anything too foolish, but to be open to an endless round of new experiences and possibilities." Father Edward Malloy never planned to share his trip diaries with readers throughout the world. Affectionately known as "Monk," the president of the University of Notre Dame just wanted to record where he went, what he saw, and whom he met along the way. But good reading attracts readers, and good travel writing takes those readers along on the journey. Both apply to Monk's Travels: People, Places, and Events. The book carries readers to destinations ranging from New York just after September 11, 2001, to Europe, the Mediterranean, Latin America, Africa, and the Far East. Monk meets and experiences the local residents and their customs. But he also comes in contact with some of the most notable personalities of our time: Presidents George H. W. and George W. Bush, Martin Luther King Jr., Pope John Paul II, and Taiwanese Premier Lien Chen and President Lee Teng-Hui. The author's reportage of these places and personages opens the world to readers of all faiths and interests. Monk's Travels shares its creator's personality, hopes, spirituality, and emotions. Wherever he goes, Monk sees who and what is going on around him. His eye for detail is sharp and his talent for recounting his visits reflects his long experience of speaking to wide and varied audiences. This is a book that will interest anyone who is curious about higher education, Catholicism, travel, and/or world events.