Australian Aboriginal Ethnometeorology and Seasonal Calendars

This paper uses a cultural anthropological approach to investigate an indigenous Australian perspective on atmospheric phenomena and seasons, using data gained from historical records and ethnographic fieldwork. Aboriginal people believe that the forces driving the weather are derived from Creation Ancestors and spirits, asserting that short term changes are produced through ritual. By recognizing signals such as wind direction, rainfall, temperature change, celestial movements, animal behaviour and the flowering of plants, Aboriginal people are able to divide the year into seasons. Indigenous calendars vary widely across Australia and reflect annual changes within Aboriginal lifestyles

Biopolitics meets Terrapolitics: Political Ontologies and Governance in Settler-Colonial Australia

Crises persist in Australian Indigenous affairs because current policy approaches do not address the intersection of Indigenous and European political worlds. This paper responds to this challenge by providing a heuristic device for delineating Settler and Indigenous Australian political ontologies and considering their interaction. It first evokes Settler and Aboriginal ontologies as respectively biopolitical (focused through life) and terrapolitical (focused through land). These ideal types help to identify important differences that inform current governance challenges. The paper discusses the entwinement of these traditions as a story of biopolitical dominance wherein Aboriginal people are governed as an “included-exclusion” within the Australian political community. Despite the overall pattern of dominance, this same entwinement offers possibilities for exchange between biopolitics and terrapolitics, and hence for breaking the recurrent crises of Indigenous affairs

Superselective ophthalmic artery fibrinolytic therapy for the treatment of central retinal vein occlusion

AIM—To study the effect of superselective ophthalmic artery fibrinolysis as a treatment for central retinal vein occlusion (CRVO).
METHODS—Retrospective, university based single centre study. The charts of 26 eyes of 26 patients treated were reviewed. Among the 26 patients, there were nine cases of combined artery and vein occlusion, three cases of combined cilioretinal artery and CRVO, and 14 cases of classic CRVO. Complete preoperative and postoperative ophthalmological examination and fluorescein angiography were performed in all cases. The therapeutic procedure comprised the infusion of urokinase through a microcatheter into the ostium of the ophthalmic artery, via a femoral artery approach. The main outcome measure was the improvement in visual acuity 48 hours after the procedure.
RESULTS—Six eyes of six patients exhibited significant improvement in visual acuity immediately after the fibrinolysis procedure. Among them, four had a initial funduscopic appearance suggestive of combined occlusion of the central retinal artery (CRAO) and vein. For these patients, the visual benefit was maintained in the long term. Intravitreal haemorrhage occurred in two patients. There were no extraocular complications linked to the procedure.
CONCLUSIONS—Selective ophthalmic artery infusion of urokinase was followed by improvement in VA in six out of 26 cases of CRVO. Eyes with combined CRAO and CRVO with recent visual loss appeared to be the most responsive. This treatment did not prevent the occurrence of ischaemia in the failure cases. The efficacy of in situ fibrinolysis for treatment of CRVO needs to be further evaluated in a controlled study.


Introduction: spiritual landscapes of Southeast Asia

This Introduction foreshadows the main themes of this special issue on spiritual landscapes of Southeast Asia. Throughout Southeast Asia, links exist between spirit beings or potent energies and particular sites in the landscape, including trees, mountains and rivers. These are highlighted in this collection of papers via the notion of 'spiritual landscapes'. This concept also broadens anthropological approaches to the religious significance of the landscape, by problematising the separation of 'natural' and 'cultural' environments while sidestepping the implication that something called 'sacred geography' can be separated from the pragmatic activities of daily life. Following an ethnographic overview of spirit-places and environmental forces in the region, I discuss our need to take more seriously the claims of many Southeast Asian people that their landscapes have agency. In the context of religious conversion, the agency of the landscape often becomes a central concern, as reformers and missionaries seek to 'purify' the environment of such spiritual power. However, in addition to 'purification', ongoing conversion may also involve new forms of conversation with the landscape, including re-enchantments, religious syntheses or reassertions of the landscape's potency