I have returned to the literature of Kombu-merri woman Mary Graham, who writes about storytelling as an Indigenous methodology that is grounded in place. Graham (2009) writes:
The inclusion of Place in a story provides an authentic explanation of how and why something comes into the world. This in turn provides a balance between agency, whether human or spiritual, and point of origin or Place. Balance and rebalance is achieved when Place is used like an ontological compass (p. 75).
And…
Place, as an Aboriginal category, implies that there is no division between the observing mind and anything else: there is no “external world” to inhabit. There are distinctions between the physical and the spiritual, but these aspects of existence continually interpenetrate each other. There is never a barrier between the mind and the Creative; the whole repertoire of what is possible continually presents or is expressed as an infinite range of Dreamings (Graham 2009, p. 76).
I like the way that Graham addresses dualism and creates metaphors for a unified existence between people-place. She speaks beautifully about the agency of Land in her interview with Richard Fidler on ABC Radio.
The way Graham speaks about Land – as a great life force and the holder of knowledge – reminds me of Paddy Roe’s description of Living Country – land that is alive and has the agency to act upon us and reveal itself to us when we are ready to learn. In, Listen to the People, Listen to the Land, Frans Hoogland (1999) describes Living Country as:
… where the land is whole and complete; where the interaction between people and land is alive through law and culture; where the spirit of the land is ‘standing up’, and ‘vibrant’ (p. 30).
The dynamic relationship between people and place is most often depicted from the perspective of human direct experience by non-Indigenous writers. It is so important that Indigenous people’s perspectives rise to the surface to voice their perspectives and give voice to the Land. Graham talks about the recognition that Land has of its people in her interview:
…The Land knows its own people, because it hears the language of its own people and it’s, I know it sounds a bit odd, but it’s sweat, it recognises the sweat of people and they know, ‘Ah yes, that’s the sweat of the people, our people, my people, the people that belong to this area and that sweat, that other people’s sweat I don’t recognise that,’ that land is saying…
Her edict, I am located therefore I am, puts place at the heart of identity and belonging, and I am reminded again of what is slowly coming up and becoming visible, seeking to emerge; narratives of belonging for settler people and subsequent generations through a deep acknowledgement that we are becoming of this place and are becoming of this home, but based on a deep respect and reverence of Indigenous peoples who have always been at home because this country is theirs.
Graham, M 1999, ‘Some Thoughts about the Philosophical Underpinnings of Aboriginal Worldviews’, Worldviews: Global Religions, Culture & Ecology, vol. 3, no. 2, p. 105.
Roe, P & Hoogland, F 1999, ‘Black and white, a trail to understanding’, in J Sinatra & P Murphy (eds), Listen to the People, Listen to the Land, Melbourne University Press, Carlton, pp. 11-30.
Being with Country 