This is the story of Arnie Duffield, who arrived at Thursday Island, in Torres Strait, the Northern tip of Australia, aged ten, in 1936 - beginning a life-time of adventure. His father worked on the famous sailing luggers, diving boats that harvested pearl shells and pearls for over 100 years up to 1980. Arnie with his father and brother, with their own hands would build their own flotilla of luggers, to operate as a family company over eventful decades: seeing the Great Depression, war and the immediate threat of invasion, a post-war boom in the region, the loss of divers and constant striving for safety at sea, failures of an industry, mounting threats to the environment. For ten years he managed an innovative project cultivating pearls for jewellery, a change from selling shells, the `mother of pearl' used for buttons and ornamentation. The tropical life provided excitement, stimulus, dangers; material for yarns, about crocodiles or sharks, drunks, bad weather at sea, a near-drowning, a mercy dash in a fast boat to save a downed pilot, and a few close shaves on bush air-strips. Arnie became a leading personality in this world, a humourist and practitioner of the wisecrack, always quick with a come-back. From childhood days observing the hectic life of the far-away little port at Thursday Island, Waiben under its traditional name; then working as a young man, repairing warships, and operating the family-owned boats, he became, he would proudly state, a master mariner and proficient ship engineer. He would revel in the island life, enjoying great freedom, getting successes and hard blows; in private life, marrying, starting a family, experiencing the stresses and joys. At 95 he is known as the “last man standing” from days when the fleet would depart under sail.

No mention of tribal names.

Return to Uluru explores the cold case that strikes at the heart of Australia’s white supremacy—the death of an Aboriginal man in 1934; the iconic life of a white, "outback" police officer; and the continent's most sacred and mysterious landmark. Inside Cardboard Box 39 at the South Australian Museum’s storage facility lies the forgotten skull of an Aboriginal man who died eighty-five years before. His misspelled name is etched on the crown, but the many bones in boxes around him remain unidentified. Who was Yokununna, and how did he die? His story reveals the layered, exploitative white Australian mindset that has long rendered Aboriginal reality all but invisible. When policeman Bill McKinnon’s Aboriginal prisoners escape in 1934, he’s determined to get them back. Tracking them across the so called "dead heart" of the country, he finds the men at Uluru, a sacred rock formation. What exactly happened there remained a mystery, even after a Commonwealth inquiry. But Mark McKenna’s research uncovers new evidence, getting closer to the truth, revealing glimpses of indigenous life, and demonstrating the importance of this case today. Using McKinnon’s private journal entries, McKenna paints a picture of the police officer's life to better understand how white Australians treat the center of the country and its inhabitants. Return to Uluru dives deeply into one cold case. But it also provides a searing indictment of the historical white supremacy still present in Australia—and has fascinating, illuminating parallels to the growing racial justice movements in the United States.

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Anthropologists have been appearing as key expert witnesses in native title claims for over 20 years. Until now, however, there has been no theoretically-informed, detailed investigation of how the expert testimony of anthropologists is formed and how it is received by judges. This book examines the structure and habitus of both the field of anthropology and the juridical field and how they have interacted in four cases, including the original hearing in the Mabo case. The analysis of background material has been supplemented by interviews with the key protagonists in each case. This allows the reader a unique, insider's perspective of the courtroom drama that unfolds in each case. The book asks, given the available ethnographic research, how will the anthropologist reconstruct it in a way that is relevant to the legal doctrine of native title when that doctrine gives a wide leeway for interpretation on the critical questions.