Dreaming Ecology is the posthumous third volume in a trilogy that also comprises Deborah Bird Rose’s earlier anthropological study Dingo Makes Us Human (1992) and Hidden Histories (1991), an account of the recent his-tory of Aboriginal people in the Victoria River District (VRD) region in the north-western corner of the Northern Territory. As an anthropological neophyte, I came across her briefly in 1994 during the Palm Valley Land Claim in Central Australia, in her role as anthropologist assisting the Northern Territory Aboriginal Land Commissioner. Although by the time of her death in 2018 she had worked on nearly twenty Aboriginal land claims, her own anthropological research diverged from Australian anthropology’s preoccupation for nearly fifty years with Indigenous land tenure systems dictated by the land claim and native title claim process.

On the wall of Yindjibarndi leader Michael Woodley’s modest office in the Pilbara Aboriginal community of Roebourne hangs a large framed portrait of Muhammad Ali and a pair of boxing gloves. It seems a highly appropriate metaphor for the tale of this small Aboriginal group’s thirteen-year resistance to one of Australia’s most powerful companies, now recounted by former Australian journalist Paul Cleary.

For anyone who has spent substantial time recording Aboriginal cultural traditions in remote areas of Australia with its most senior living knowledge holders, bestselling writer Bruce Pascoe’s view that Aboriginal people were agriculturalists has never rung true. Farmers or Hunter-gatherers? The Dark Emu Debate – co-authored by veteran Australian anthropologist Peter Sutton and archaeologist Keryn Walshe – has already been welcomed by Aboriginal academics Hannah McGlade and Victoria Grieve-Williams, who reject Dark Emu’s hypothesis that their ancestors were farmers (like Pascoe himself).

Anthropology, in my experience, is commonly confused in the popular imagination with archaeology. ‘We study live people, whereas archaeologists study dead people,’ I have sometimes explained half-jokingly to the perplexed. Although public understanding of anthropology’s engagement with living human societies and cultures is at times sketchy, Australian anthropologists have in fact made significant contributions since the 1970s to the recognition of prior Aboriginal land ownership over vast tracts of the Australian continent. The essays in this two-volume Festschrift celebrate the multifaceted life and legacy of anthropologist and linguist Peter Sutton, perhaps the most significant exemplar of this ‘applied’ branch of Australian anthropology.

Australians have admired distinguished actor David Gulpilil in films like Walkabout (1971), Storm Boy (1976), The Tracker (2002), and Rabbit-Proof Fence (2002). Not so many will be familiar with the details of his recent life, as related by journalist Derek Rielly. We find Gulpilil dying of lung cancer in Murray Bridge, an unprepossessing town on the lower Murray River in South Australia. He is surrounded by friends and cared for by the heroic Mary Hood, a retired nurse who has dedicated much of her life to caring for Aboriginal people in the Top End. This follows several bleak years living as a ‘long grasser’ on the fringes of Darwin and doing time in Berrimah Prison on charges of serious assault during a drunken fight.