Lara Daley | The University of Newcastle (original) (raw)

Papers by Lara Daley

Postcolonial studies, Jan 2, 2024

Globalizations, Mar 5, 2024

Emotion, space and society, Feb 1, 2024

Geographical Research, Dec 1, 2020

Abstract On Gumbaynggirr Country (mid‐north coast New South Wales, Australia), an act of violence... more Abstract On Gumbaynggirr Country (mid‐north coast New South Wales, Australia), an act of violence against the sacredness of life and Country resulted in Wirriiga, the Two Sisters, making the sea. When the waters rose, the people made their way back to their homeland by following a gut‐string bridge made by Dunggiirr, the Koala Brothers. While the people were on the bridge, mischievous Baalijin, the eastern quoll, threatened to chop it down and made waves that nearly washed them off. Baalijin challenges complacency and forces change, and on that understanding in this article we consider what it means to be living this present time of instability and changes wrought by coronavirus disease 2019 (COVID‐19); ours is a perspective grounded in story and Gumbaynggirr Law/Lore. We write as Yandaarra, a research collective guided by the Old Fellas (ancestors) and led by Aunty Shaa Smith, storyholder for Gumbaynggirr Country, and her daughter Neeyan Smith, a young Gumbaynggirr woman. Learning from a Gumbaynggirr‐led understanding of COVID‐19—as one manifestation of Baalijin and relationships fallen out of balance—re‐situates the pandemic in wider and longer histories of colonisation and destructive patterns of existence and broken agreements. Those learnings prompt us to call for Juungambala—work involved in setting things right as a way to heal. Let Baalijin and COVID‐19 be the wake‐up call that forces the change that Country (and we) need.

Australian Archaeology, Jan 2, 2023

Unsettling time(s): reconstituting the when of urban radical politics, 2022

In Indigenous/settler colonial contexts, cities are both rich and lived, multitemporal Indigenous... more In Indigenous/settler colonial contexts, cities are both rich and lived, multitemporal Indigenous places/spaces and sites of ongoing Indigenous dispossession. In this paper, we aim to unsettle linear notions of time associated with mainstream constructions of colonization. We suggest that doing urban politics on stolen land requires a reconstitution of the when of urban struggles to engage with colonising pasts, presents and futures, and with multi-temporal survivances of Indigenous peoples and Country, in the here and now. Time in and as city-as-Country is multiple, non-linear, active, and made through/as relationships. As we engage with the gifts and responsibilities of non-linear time, we are led by Meanjin [socalled Brisbane, Australia], the teachings of activists from the Brisbane Aboriginal Sovereign Embassy and week-long protest actions that took place to coincide with the G20 Leaders Meeting in 2014. We do this as two settler geographers, with complicities and responsibilities in/to the present, past and future as uninvited guests on unceded Aboriginal land. We signal a need to deepen the engagements of urban geographical and anti-capitalist politics with the specificities of the urban as Indigenous place/space/Country in order to complicate geographical conceptualisations of the urban and work towards decolonising the city in Indigenous/settler-colonial contexts.

Routledge eBooks, Sep 23, 2022

Urban Policy and Research

PLOS Water

In this piece, we share about gapu, water. Gapu gives life for a person and the land. Gapu nurtur... more In this piece, we share about gapu, water. Gapu gives life for a person and the land. Gapu nurtures and holds connection; it is knowledge and power, belonging and boundaries. We share as an Indigenous and non-Indigenous more-than-human collective, the Bawaka Collective, led by Bawaka Country and senior Yolŋu sisters Laklak Burarrwanga, Ritjilili Ganambarr, Merrkiyawuy Ganambarr-Stubbs and Banbapuy Ganambarr, who speak from our place, our Country, our homeland, Rorruwuy, Dätiwuy land and Bawaka, Gumatj land, in Northeast Arnhem Land, Australia. Our piece follows the Songspiral Wukun, Gathering of the Clouds, and shares that water has many meanings, much knowledge and Law that must be respected. People and water co-become together. There is not one water but many, that hold balance. If we come together, waters, knowledges, peoples, acknowledging and respecting our differences, we can make rain.

Social & Cultural Geography, 2022

Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series... more Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series of new relationships – with Yolŋu people, with each other, with place, and with themselves. From a Bawaka Yolŋu ontology, this is part of bala ga’ lili, giving and taking, co-creating balance through relationships of reciprocity and responsibility. This paper is a collaboratively written piece by Yolŋu hosts and non-Yolŋu academics as part of Bawaka Country and reflects our own efforts at embodying bala ga’ lili. It considers how visitors to Bawaka come into relationship with themselves, their hosts, each other, and place. It discusses the opportunities and limitations of these relationships and emphasizes the importance of multi-directional, embodied, more-than-human communication. Through an analysis of a student fieldtrip and discussion of Yolŋu hosts’ expectations and aspirations, it argues that with communication and the formation of new relationships comes responsibilities to translate new understandings across time and place, assisting with the important, although only ever incompletely possible, work of breaking unjust systems and contributing to more just and sustainable processes and outcomes.

Social & Cultural Geography, 2018

ABSTRACT We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. W... more ABSTRACT We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aunty Shaa Smith, story holder for Gumbaynggirr Country (mid-north Coast, NSW, Australia), her daughter, Neeyan Smith and three non-Indigenous academics. In this article, we share the meaning of Yandaarra for our work together. We see Yandaarra as binding beings together, living the protocols of Maangun, the Law, of the Dreaming. We do not talk of Dreaming to imply we were, or are, asleep, but to share this story as part of the creation time, that exists now. For we see Yandaarra, our research, as a re-creation story. It’s about remembering what was/is as part of re-creating, rebinding, remaking protocols as we honour Elders and custodians, human/non-human, past, present and future. Importantly too, our collaboration requires us to know our place and our different histories as Gumbaynggirr and non-Gumbaynggirr people living and working on unceded land. Our focus in Yandaarra is to learn to care for Country and ourselves from a Gumbaynggirr perspective. We are at a stage where radical change is necessary, and Gumbaynggirr wisdom can help create a new pathway of how to live on and with Mother Earth as kin.

Qualitative Inquiry, 2022

Songspirals bring Country into existence. Co-authored by a more-than-human, Yolŋu-led collaborati... more Songspirals bring Country into existence. Co-authored by a more-than-human, Yolŋu-led collaboration, this article centers Yolŋu understandings of time and place and elaborates on our work together through a spiral-based framework. Our Indigenous and Country-led Collective nourishes and shares some Yolŋu understandings of songspirals to enable, enrich, and awaken Country; to challenge and expand Western academic frameworks; and to contribute toward more responsive relationships between people and places. To sing or keen the spirals now means the ongoing creation of place and people—an emergent, more-than-human creativity that literally creates and re-creates existence. Songspirals are more-than-human processes that need active engagement to nourish positive relationships and to heal damaged ones. Songspirals are a keening/singing, of, with, by, for, and as Country.

Social & Cultural Geography, 2022

Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series... more Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series of new relationships – with Yolŋu people, with each other, with place, and with themselves. From a Bawaka Yolŋu ontology, this is part of bala ga’ lili, giving and taking, co-creating balance through relationships of reciprocity and responsibility. This paper is a collaboratively written piece by Yolŋu hosts and non-Yolŋu academics as part of Bawaka Country and reflects our own efforts at embodying bala ga’ lili. It considers how visitors to Bawaka come into relationship with themselves, their hosts, each other, and place. It discusses the opportunities and limitations of these relationships and emphasizes the importance of multi-directional, embodied, more-than-human communication. Through an analysis of a student fieldtrip and discussion of Yolŋu hosts’ expectations and aspirations, it argues that with communication and the formation of new relationships comes responsibilities to translate new understandings across time and place, assisting with the important, although only ever incompletely possible, work of breaking unjust systems and contributing to more just and sustainable processes and outcomes.

Qualitative Inquiry, 2022

Before Laklak, Ritjilili, Merrkiyawuy, and Banbapuy's mother passed away, she became the whale. S... more Before Laklak, Ritjilili, Merrkiyawuy, and Banbapuy's mother passed away, she became the whale. She became Wuymirri. We write this article thinking of her, with her words guiding us on our journey together. We write as a collective and we all have relationships with her. She is Laklak, Ritjilili, Merrkiyawuy, and Banbapuy's mother, a grandmother, mother, niece, and daughter for us, and together with her sisters, a leader of the Gumatj clan and custodian of Bawaka Homeland. Gaymala was a very strong woman. She lay in hospital and she knew she was going to pass away soon. She started talking in her sleep and Banbapuy wrote these words down. Gaymala was speaking as the spirit on the journey of the whale, speaking in her clan language, Gumatj, the language of her mothers' mothers' clan.

Transactions of the Institute of British Geographers, 2022

The information, practices and views in this article are those of the author(s) and do not necess... more The information, practices and views in this article are those of the author(s) and do not necessarily reflect the opinion of the Royal Geographical Society (with IBG).

Geographical Research, 2020

On Gumbaynggirr Country (mid‐north coast New South Wales, Australia), an act of violence against ... more On Gumbaynggirr Country (mid‐north coast New South Wales, Australia), an act of violence against the sacredness of life and Country resulted in Wirriiga, the Two Sisters, making the sea. When the waters rose, the people made their way back to their homeland by following a gut‐string bridge made by Dunggiirr, the Koala Brothers. While the people were on the bridge, mischievous Baalijin, the eastern quoll, threatened to chop it down and made waves that nearly washed them off. Baalijin challenges complacency and forces change, and on that understanding in this article we consider what it means to be living this present time of instability and changes wrought by coronavirus disease 2019 (COVID‐19); ours is a perspective grounded in story and Gumbaynggirr Law/Lore. We write as Yandaarra, a research collective guided by the Old Fellas (ancestors) and led by Aunty Shaa Smith, storyholder for Gumbaynggirr Country, and her daughter Neeyan Smith, a young Gumbaynggirr woman. Learning from a Gu...

Social and Cultural Geography, 2018

We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aun... more We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aunty Shaa Smith, story holder for Gumbaynggirr Country (mid-north Coast, NSW, Australia), her daughter, Neeyan Smith and three non-Indigenous academics. In this article, we share the meaning of Yandaarra for our work together. We see Yandaarra as binding beings together, living the protocols of Maangun, the Law, of the Dreaming. We do not talk of Dreaming to imply we were, or are, asleep, but to share this story as part of the creation time, that exists now. For we see Yandaarra, our research, as a re-creation story. It’s about remembering what was/is as part of re-creating, rebinding, remaking protocols as we honour Elders and custodians, human/non-human, past, present and future. Importantly too, our collaboration requires us to know our place and our different histories as Gumbaynggirr and non-Gumbaynggirr people living and working on unceded land. Our focus in Yandaarra is to learn to care for Country and ourselves from a Gumbaynggirr perspective. We are at a stage where radical change is necessary, and Gumbaynggirr wisdom can help create a new pathway of how to live on and with Mother Earth as kin.

Book Chapters by Lara Daley

Vegan Geographies: Spaces Beyond Violence, Ethics Beyond Speciesism, 2022

Weather: Spaces, Mobilities and Affects

Postcolonial studies, Jan 2, 2024

Globalizations, Mar 5, 2024

Emotion, space and society, Feb 1, 2024

Geographical Research, Dec 1, 2020

Abstract On Gumbaynggirr Country (mid‐north coast New South Wales, Australia), an act of violence... more Abstract On Gumbaynggirr Country (mid‐north coast New South Wales, Australia), an act of violence against the sacredness of life and Country resulted in Wirriiga, the Two Sisters, making the sea. When the waters rose, the people made their way back to their homeland by following a gut‐string bridge made by Dunggiirr, the Koala Brothers. While the people were on the bridge, mischievous Baalijin, the eastern quoll, threatened to chop it down and made waves that nearly washed them off. Baalijin challenges complacency and forces change, and on that understanding in this article we consider what it means to be living this present time of instability and changes wrought by coronavirus disease 2019 (COVID‐19); ours is a perspective grounded in story and Gumbaynggirr Law/Lore. We write as Yandaarra, a research collective guided by the Old Fellas (ancestors) and led by Aunty Shaa Smith, storyholder for Gumbaynggirr Country, and her daughter Neeyan Smith, a young Gumbaynggirr woman. Learning from a Gumbaynggirr‐led understanding of COVID‐19—as one manifestation of Baalijin and relationships fallen out of balance—re‐situates the pandemic in wider and longer histories of colonisation and destructive patterns of existence and broken agreements. Those learnings prompt us to call for Juungambala—work involved in setting things right as a way to heal. Let Baalijin and COVID‐19 be the wake‐up call that forces the change that Country (and we) need.

Australian Archaeology, Jan 2, 2023

Unsettling time(s): reconstituting the when of urban radical politics, 2022

In Indigenous/settler colonial contexts, cities are both rich and lived, multitemporal Indigenous... more In Indigenous/settler colonial contexts, cities are both rich and lived, multitemporal Indigenous places/spaces and sites of ongoing Indigenous dispossession. In this paper, we aim to unsettle linear notions of time associated with mainstream constructions of colonization. We suggest that doing urban politics on stolen land requires a reconstitution of the when of urban struggles to engage with colonising pasts, presents and futures, and with multi-temporal survivances of Indigenous peoples and Country, in the here and now. Time in and as city-as-Country is multiple, non-linear, active, and made through/as relationships. As we engage with the gifts and responsibilities of non-linear time, we are led by Meanjin [socalled Brisbane, Australia], the teachings of activists from the Brisbane Aboriginal Sovereign Embassy and week-long protest actions that took place to coincide with the G20 Leaders Meeting in 2014. We do this as two settler geographers, with complicities and responsibilities in/to the present, past and future as uninvited guests on unceded Aboriginal land. We signal a need to deepen the engagements of urban geographical and anti-capitalist politics with the specificities of the urban as Indigenous place/space/Country in order to complicate geographical conceptualisations of the urban and work towards decolonising the city in Indigenous/settler-colonial contexts.

Routledge eBooks, Sep 23, 2022

Urban Policy and Research

PLOS Water

In this piece, we share about gapu, water. Gapu gives life for a person and the land. Gapu nurtur... more In this piece, we share about gapu, water. Gapu gives life for a person and the land. Gapu nurtures and holds connection; it is knowledge and power, belonging and boundaries. We share as an Indigenous and non-Indigenous more-than-human collective, the Bawaka Collective, led by Bawaka Country and senior Yolŋu sisters Laklak Burarrwanga, Ritjilili Ganambarr, Merrkiyawuy Ganambarr-Stubbs and Banbapuy Ganambarr, who speak from our place, our Country, our homeland, Rorruwuy, Dätiwuy land and Bawaka, Gumatj land, in Northeast Arnhem Land, Australia. Our piece follows the Songspiral Wukun, Gathering of the Clouds, and shares that water has many meanings, much knowledge and Law that must be respected. People and water co-become together. There is not one water but many, that hold balance. If we come together, waters, knowledges, peoples, acknowledging and respecting our differences, we can make rain.

Social & Cultural Geography, 2022

Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series... more Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series of new relationships – with Yolŋu people, with each other, with place, and with themselves. From a Bawaka Yolŋu ontology, this is part of bala ga’ lili, giving and taking, co-creating balance through relationships of reciprocity and responsibility. This paper is a collaboratively written piece by Yolŋu hosts and non-Yolŋu academics as part of Bawaka Country and reflects our own efforts at embodying bala ga’ lili. It considers how visitors to Bawaka come into relationship with themselves, their hosts, each other, and place. It discusses the opportunities and limitations of these relationships and emphasizes the importance of multi-directional, embodied, more-than-human communication. Through an analysis of a student fieldtrip and discussion of Yolŋu hosts’ expectations and aspirations, it argues that with communication and the formation of new relationships comes responsibilities to translate new understandings across time and place, assisting with the important, although only ever incompletely possible, work of breaking unjust systems and contributing to more just and sustainable processes and outcomes.

Social & Cultural Geography, 2018

ABSTRACT We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. W... more ABSTRACT We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aunty Shaa Smith, story holder for Gumbaynggirr Country (mid-north Coast, NSW, Australia), her daughter, Neeyan Smith and three non-Indigenous academics. In this article, we share the meaning of Yandaarra for our work together. We see Yandaarra as binding beings together, living the protocols of Maangun, the Law, of the Dreaming. We do not talk of Dreaming to imply we were, or are, asleep, but to share this story as part of the creation time, that exists now. For we see Yandaarra, our research, as a re-creation story. It’s about remembering what was/is as part of re-creating, rebinding, remaking protocols as we honour Elders and custodians, human/non-human, past, present and future. Importantly too, our collaboration requires us to know our place and our different histories as Gumbaynggirr and non-Gumbaynggirr people living and working on unceded land. Our focus in Yandaarra is to learn to care for Country and ourselves from a Gumbaynggirr perspective. We are at a stage where radical change is necessary, and Gumbaynggirr wisdom can help create a new pathway of how to live on and with Mother Earth as kin.

Qualitative Inquiry, 2022

Songspirals bring Country into existence. Co-authored by a more-than-human, Yolŋu-led collaborati... more Songspirals bring Country into existence. Co-authored by a more-than-human, Yolŋu-led collaboration, this article centers Yolŋu understandings of time and place and elaborates on our work together through a spiral-based framework. Our Indigenous and Country-led Collective nourishes and shares some Yolŋu understandings of songspirals to enable, enrich, and awaken Country; to challenge and expand Western academic frameworks; and to contribute toward more responsive relationships between people and places. To sing or keen the spirals now means the ongoing creation of place and people—an emergent, more-than-human creativity that literally creates and re-creates existence. Songspirals are more-than-human processes that need active engagement to nourish positive relationships and to heal damaged ones. Songspirals are a keening/singing, of, with, by, for, and as Country.

Social & Cultural Geography, 2022

Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series... more Intercultural communication at Bawaka often brings ŋäpaki, non-Indigenous visitors, into a series of new relationships – with Yolŋu people, with each other, with place, and with themselves. From a Bawaka Yolŋu ontology, this is part of bala ga’ lili, giving and taking, co-creating balance through relationships of reciprocity and responsibility. This paper is a collaboratively written piece by Yolŋu hosts and non-Yolŋu academics as part of Bawaka Country and reflects our own efforts at embodying bala ga’ lili. It considers how visitors to Bawaka come into relationship with themselves, their hosts, each other, and place. It discusses the opportunities and limitations of these relationships and emphasizes the importance of multi-directional, embodied, more-than-human communication. Through an analysis of a student fieldtrip and discussion of Yolŋu hosts’ expectations and aspirations, it argues that with communication and the formation of new relationships comes responsibilities to translate new understandings across time and place, assisting with the important, although only ever incompletely possible, work of breaking unjust systems and contributing to more just and sustainable processes and outcomes.

Qualitative Inquiry, 2022

Before Laklak, Ritjilili, Merrkiyawuy, and Banbapuy's mother passed away, she became the whale. S... more Before Laklak, Ritjilili, Merrkiyawuy, and Banbapuy's mother passed away, she became the whale. She became Wuymirri. We write this article thinking of her, with her words guiding us on our journey together. We write as a collective and we all have relationships with her. She is Laklak, Ritjilili, Merrkiyawuy, and Banbapuy's mother, a grandmother, mother, niece, and daughter for us, and together with her sisters, a leader of the Gumatj clan and custodian of Bawaka Homeland. Gaymala was a very strong woman. She lay in hospital and she knew she was going to pass away soon. She started talking in her sleep and Banbapuy wrote these words down. Gaymala was speaking as the spirit on the journey of the whale, speaking in her clan language, Gumatj, the language of her mothers' mothers' clan.

Transactions of the Institute of British Geographers, 2022

The information, practices and views in this article are those of the author(s) and do not necess... more The information, practices and views in this article are those of the author(s) and do not necessarily reflect the opinion of the Royal Geographical Society (with IBG).

Geographical Research, 2020

On Gumbaynggirr Country (mid‐north coast New South Wales, Australia), an act of violence against ... more On Gumbaynggirr Country (mid‐north coast New South Wales, Australia), an act of violence against the sacredness of life and Country resulted in Wirriiga, the Two Sisters, making the sea. When the waters rose, the people made their way back to their homeland by following a gut‐string bridge made by Dunggiirr, the Koala Brothers. While the people were on the bridge, mischievous Baalijin, the eastern quoll, threatened to chop it down and made waves that nearly washed them off. Baalijin challenges complacency and forces change, and on that understanding in this article we consider what it means to be living this present time of instability and changes wrought by coronavirus disease 2019 (COVID‐19); ours is a perspective grounded in story and Gumbaynggirr Law/Lore. We write as Yandaarra, a research collective guided by the Old Fellas (ancestors) and led by Aunty Shaa Smith, storyholder for Gumbaynggirr Country, and her daughter Neeyan Smith, a young Gumbaynggirr woman. Learning from a Gu...

Social and Cultural Geography, 2018

We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aun... more We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aunty Shaa Smith, story holder for Gumbaynggirr Country (mid-north Coast, NSW, Australia), her daughter, Neeyan Smith and three non-Indigenous academics. In this article, we share the meaning of Yandaarra for our work together. We see Yandaarra as binding beings together, living the protocols of Maangun, the Law, of the Dreaming. We do not talk of Dreaming to imply we were, or are, asleep, but to share this story as part of the creation time, that exists now. For we see Yandaarra, our research, as a re-creation story. It’s about remembering what was/is as part of re-creating, rebinding, remaking protocols as we honour Elders and custodians, human/non-human, past, present and future. Importantly too, our collaboration requires us to know our place and our different histories as Gumbaynggirr and non-Gumbaynggirr people living and working on unceded land. Our focus in Yandaarra is to learn to care for Country and ourselves from a Gumbaynggirr perspective. We are at a stage where radical change is necessary, and Gumbaynggirr wisdom can help create a new pathway of how to live on and with Mother Earth as kin.

INTERCULTURAL COMMUNICATION HANDBOOK "Remember, this basket we have made, it holds stories and kn... more INTERCULTURAL COMMUNICATION HANDBOOK "Remember, this basket we have made, it holds stories and knowledge to share. I hope that as we wove this story together you gained knowledge and stories that you can pass on to your daughters, your granddaughters and to the world... Through weaving the basket we brought it all together. Now that it's made it's a big, big beautiful basket. The final step is to put the handle on it to hand it over to you, the reader, in the hope you will carry the knowledge carefully and share it with others."