Brings together both Australian and international work on Indigenous music and dance, with chapters centred around practices from Arnhem Land, Western Australia, the Tiwi Islands, the Torres Strait, Taiwan, Aotearoa/New Zealand and North America, and Indigenous scholars authoring or co-authoring more than half of the book. Combines practice-led scholarship with research-informed creative practice. Considers music and dance together as often inseparable parts of performance practices, an approach achieved through the interdisciplinarity of its contributing authors. Music, Dance and the Archive interrogates historical access and responses to archives by showing how Indigenous performing artists and community members, and academic researchers (Indigenous and non-Indigenous) are collaborating to bring life to objects that have been stored in archives. It highlights the relationship between music and dance, as embodied forms of culture, and records in archives, bringing together interdisciplinary research from musicologists, dance historians, linguists, Indigenous Studies scholars and practitioners. The volume examines how music and dance are recorded in audio-visual records, what uses are made of these records (in renewal of cultural practice or in revitalising performances that have fallen out of use), and the relationship between the live body and historical objects. While this book focuses on Aboriginal and Torres Strait Islander music and dance, it also features research on Indigenous music and dance from beyond Australia, including New Zealand, Taiwan and North America. Music, Dance and the Archive is an insightful culmination of original, previously unpublished research from a diverse selection of scholars in Indigenous history, musicology, linguistics, archival science and dance history.

Everywhen is a groundbreaking collection about diverse ways of conceiving, knowing, and narrating time and deep history. Looking beyond the linear documentary past of Western or academic history, this collection asks how knowledge systems of Australia’s Aboriginals and Torres Strait Islanders can broaden our understandings of the past and of historical practice. Indigenous embodied practices for knowing, narrating, and reenacting the past in the present blur the distinctions of linear time, making all history now. Ultimately, questions of time and language are questions of Indigenous sovereignty. The Australian case is especially pertinent because Australian Aboriginal and Torres Strait Islander people are among the few Native peoples without a treaty with their colonizers. Appreciating First Nations’ time concepts embedded in languages and practices, as Everywhen does, is a route to recognizing diverse forms of Indigenous sovereignties. Everywhen makes three major contributions. The first is a concentration on language, both as a means of knowing and transmitting the past across generations and as a vital, albeit long-overlooked source material for historical investigation, to reveal how many Native people maintained and continue to maintain ancient traditions and identities through language. Everywhen also considers Indigenous practices of history, or knowing the past, that stretch back more than sixty thousand years; these Indigenous epistemologies might indeed challenge those of the academy. Finally, the volume explores ways of conceiving time across disciplinary boundaries and across cultures, revealing how the experience of time itself is mediated by embodied practices and disciplinary norms. Everywhen brings Indigenous knowledges to bear on the study and meaning of the past and of history itself. It seeks to draw attention to every when, arguing that Native time concepts and practices are vital to understanding Native histories and, further, that they may offer a new framework for history as practiced in the Western academy.