
Contents
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Introduction Introduction
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Situational Ethics: An Historical Perspective Situational Ethics: An Historical Perspective
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Ethical Practice: Part 1—Burial Archaeology 1984–1995 Ethical Practice: Part 1—Burial Archaeology 1984–1995
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Negotiated Research Negotiated Research
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Bicultural Research Bicultural Research
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Mutual Respect Mutual Respect
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A Changing Intellectual Context—the 1990s Onwards A Changing Intellectual Context—the 1990s Onwards
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Ethical Practice: Part 2—Curation of Collections 1993–1999 Ethical Practice: Part 2—Curation of Collections 1993–1999
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Provenancing Unidentified Remains: Science Validated or an Ethical Dilemma? Provenancing Unidentified Remains: Science Validated or an Ethical Dilemma?
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Ethical Practice: Part 3—Reburials Ethical Practice: Part 3—Reburials
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Reburial—Inappropriate Returns Reburial—Inappropriate Returns
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Reburial—Theological Issues Reburial—Theological Issues
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Reburial—The Road to Hell … Reburial—The Road to Hell …
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Ethical Practice: Part 4—Repatriation 1995 to the Present Ethical Practice: Part 4—Repatriation 1995 to the Present
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A Repatriation Industry A Repatriation Industry
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The Destruction of Evidence: An Ethical Dilemma? The Destruction of Evidence: An Ethical Dilemma?
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The End of Biological Anthropology in Australia The End of Biological Anthropology in Australia
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Conclusion Conclusion
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Acknowledgements Acknowledgements
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Suggested Further Reading Suggested Further Reading
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Additional References Additional References
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41 Repatriation, Reburial, and Biological Research in Australia: Rhetoric and Practice
Get accessColin Pardoe is a biological anthropologist and archaeologist, both of which tend to focus on the spatial distribution of people over long periods of time. He has spent almost three decades studying evolutionary processes in southeastern Australia as well as along the northeast coast of the Indian Ocean and the shores of the North Sea. He publishes on biology, archaeology and the social context of skeletal research in Aboriginal Australia. He is a member of the Australian Institute of Aboriginal and Torres Strait islander Studies, a life member of the Australian Archaeological Association and currently Vice President of the Australian Association of Consulting Archaeologists. He is married to Penny Taylor and has a beautiful garden.
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Published:01 August 2013
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Abstract
Attitudes towards the collection and study of human remains have changed significantly, reflecting social, intellectual, and political changes worldwide. This chapter examines ethical practice in biological anthropology in Aboriginal Australia over the last 25 years. Case studies include burial archaeology, collections, reburial, and repatriation, focusing on Aboriginal participation and perceptions. In the 1980s, researchers recognized Indigenous rights to control their heritage and acknowledged the role of their disciplines in its appropriation, including ancestral remains. This period was characterized by optimism that, with mutual respect and negotiation, shared and complementary histories of the past could be produced. Sustained demonizing of biological anthropologists and the promotion of anti-science perspectives within the social sciences disrupted this promise. Scientists have been marginalized from repatriation negotiations, and biological anthropology in Aboriginal Australia is virtually at an end. The chapter concludes by discussing the consequences of Indigenous Australians removing themselves from the biological history of humankind.
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