2007 12 00 Journal of the Royal Anthropological Institute - Vol 13 No 4- Saethre

Magazine Overview

This article, titled "Close encounters: UFO beliefs in a remote Australian Aboriginal community," by Eirik Saethre from the University of Pretoria, was published in the Journal of the Royal Anthropological Institute (N.S.) Volume 13 in 2007. It explores the phenomenon of UFO beliefs among the Warlpiri people in a remote Central Australian Aboriginal community.

UFO Beliefs in a Remote Australian Aboriginal Community

The article begins by noting that while UFOs and extraterrestrials are often associated with Western culture, indigenous peoples also share these ideas. In a remote Warlpiri community in Central Australia, residents regularly report sightings and discuss UFOs. These descriptions often reflect attributes of extraterrestrials found in film and television, but also incorporate local cosmological themes and the interactions between Aboriginal and non-Aboriginal Australians. The author posits that Warlpiri UFO narratives offer a way to explore the boundaries and interplay between these two cultural realms.

Modern conceptions of UFOs are traced back to the 1947 flying saucer sighting and commonly include extraterrestrial visitors, alien abductions, and government cover-ups. Research indicates that UFO beliefs are most prevalent in countries like the United States, the United Kingdom, and Australia. While the origins of modern UFO beliefs might be Western, indigenous groups worldwide, including in the Americas, Oceania, and Southern Africa, have reinterpreted these ideas to support their own beliefs about extraterrestrials.

Fieldwork and Warlpiri UFO Narratives

During Ph.D. fieldwork in Central Australia from 1996 to 1999, Saethre discovered that residents of a remote Aboriginal community in the Northern Territory possessed detailed and unique beliefs regarding UFOs. Discussions about 'the aliens' were frequent, with Aboriginal residents recounting tales of UFO sightings. Saethre interviewed eighteen people who claimed to have seen UFOs in or around the community, and spoke with others who described encounters involving relatives or friends. Although sightings were brief and the inhabitants were never seen, Warlpiri people asserted that UFOs were spaceships piloted by extraterrestrial beings who searched for and procured water from the desert. They also believed that while UFOs were capable of abducting humans, these victims were exclusively non-Aboriginal.

Warlpiri accounts of flying saucers and extraterrestrials share similarities with popularized notions from American television and film but also possess distinct characteristics. Local UFO narratives reveal themes also present in accounts of cosmological beings like rainbow serpents. The author suggests that Warlpiri beliefs about aliens serve as a lens through which to examine the boundaries between indigenous and non-indigenous cultures, as these tales amalgamate 'Western' extraterrestrial features with local cosmological themes.

A Remote Aboriginal Community

Prior to European settlement, Warlpiri people were nomadic, their movements dictated by the availability of water. During the 1950s, government initiatives led to the creation of Aboriginal settlements in the Tanami Desert, partly to prevent Aboriginal people from crowding towns and to provide labor on cattle stations. The community where Saethre conducted research was established in the early 1950s, located over five hundred kilometers from a population center. By 1960, over two-thirds of the Warlpiri population lived in supervised communities. The community grew significantly, with a population of around 750 individuals during the research period. Residents in remote Northern Territory regions generally faced lower incomes, less education, poorer housing, and higher disease burdens compared to non-Aboriginal populations. Unemployment was high, with approximately 67 percent of the Aboriginal population in 'very remote' areas unemployed or not in the labor force.

Despite its remoteness, the community offered various shops and services, many managed by the approximately forty non-Aboriginal residents. Health service providers also visited regularly. Community residents engaged in diverse activities, including socializing at the store, driving to outstations, playing sports, and watching television and movies. Card games were a popular pastime, often accompanied by discussions of recent UFO sightings.

UFO Sightings

During his two-year stay in the community in the late 1990s, Saethre did not witness any UFO sightings himself but based his research on the accounts of eighteen eyewitnesses and several second-hand reports. While not everyone had seen a UFO, many asserted their reality. Only five Aboriginal individuals dismissed UFOs as figments of imagination, offering no alternative explanations for sightings. Regardless of belief, most acknowledged that UFO encounters were regularly professed in the community, and these sightings were considered exceptional due to their frequency and localized nature.

Conversations about UFOs often involved recounting recent sightings or discussing their characteristics. Descriptions of UFOs were generally consistent with popular media portrayals: large, disc-shaped, brightly lit objects moving at great speed. Encounters were brief, typically lasting only a few seconds, with the UFOs often flying overhead quickly or hovering momentarily before disappearing. While some individuals reported seeing UFOs on multiple occasions within a five-year period, the phenomenon was not considered new, with some elders recalling sightings by their grandfathers.

Characteristics of UFOs and Encounters

Witnesses described UFOs as similar to those seen in television and films, characterized by their massive size, disc-shape, dazzling lights, and great speed. James described a UFO as 'bigger than the Woolworths [store]... and brighter than the disco,' while Susan described one as 'larger than a football oval.' Encounters were brief, often lasting only a few seconds. People reported seeing UFOs fly overhead quickly, or sometimes observed them motionless on the ground before they ascended rapidly. The physical characteristics of UFOs that were clearly discernible were their metal construction and lights. Residents uniformly assumed they were spaceships from outer space, capable of extensive travel, though the exact origin (planet, star, galaxy) was not discussed. It was generally assumed that UFOs were piloted by intelligent, superhuman beings. Steven noted, "They are smarter than we are though – smarter than any human. [Non-Aboriginal people] think they are smart because they went to the moon, but these aliens they travel all across the universe."

Encounters with UFOs did not result in injury or abduction for Aboriginal people, but they did cause feelings of terror, fear, and panic. Liddy described her brief encounter as 'scary,' wishing never to see another UFO. Residents preferred to avoid UFOs, and those who had not seen one did not express a desire to do so. Harry commented that he would be too scared to move if he saw an alien spaceship. No one actively sought out UFO encounters, and while frightening, they were not considered seriously threatening. Sighting a UFO did not confer special status, nor was it believed to bring material or spiritual benefit.

Aliens, Water, and Rainbow Serpents

While Warlpiri people described their UFO experiences as brief sightings without physical contact, they believed aliens could impact the physical environment, particularly concerning water. Aboriginal residents asserted that aliens could find and remove large quantities of water from rivers, rock pools, and rain clouds. Of eighteen witnesses, six claimed that UFOs depleted water sources. Geoffrey recounted seeing a UFO near a rock pool, and the next day the pool was dry, concluding the UFO had taken the water. None of the individuals expressed annoyance or entitlement regarding the aliens' actions.

Although sightings substantiated the claim that aliens removed water, no one witnessed a flying saucer physically transferring water. Theories suggested aliens could 'beam up' water or that the ship's skin absorbed it. The lack of direct visual evidence was attributed to advanced alien equipment. The aliens' superior intellect and technology were also cited as reasons for their search for water in the desert, with some surmising it was needed to run their machines.

UFOs were associated with specific geographical areas and times, particularly regions with numerous springs and water holes, and during the wet season when water sources were full. Aboriginal residents cautioned against driving at night during the wet season due to increased UFO activity. UFOs were explicitly associated with water, as were 'warnayarra,' giant multi-coloured snakes often referred to as rainbow serpents in anthropological literature. Warnayarra were believed to inhabit water sources and move underground when the rains stopped, re-emerging when water returned.

In some instances, events like a creek losing water could be attributed to either aliens or warnayarra. John believed the warnayarra had taken the water, while Michael, having seen a UFO the previous night, attributed it to the aliens. Despite differing opinions, some who had not seen the UFO later agreed that aliens were responsible. Warnayarra were thought to cause serious harm to Aboriginal people, recognizing individuals as 'belonging' to an area and harming strangers. This ability to recognize and harm strangers, and the need for protection from ancestral forces, are themes also present in Warlpiri UFO narratives. However, aliens were not incorporated into discussions of ancestral forces, and there was no belief in interaction between warnayarra and aliens.

Abductions

Conversations about warnayarra and ancestral beings were largely confined to the Aboriginal population, but discussions about aliens involved both Aboriginal and non-Aboriginal residents. Four non-Aboriginal individuals reported sighting UFOs, with their descriptions closely matching Warlpiri accounts and popular conceptions. Mary claimed to have 'surprised' a resting craft, and Barry reported seeing a UFO soar over the community.

While descriptions of sightings were similar, there was disagreement on the aliens' behavior. Gina, a teacher, recounted seeing a UFO near water sources, and an Aboriginal person suggested the aliens were seeking water. Gina disagreed, stating there was no way to know for sure. Non-Aboriginal residents often discounted the belief that aliens sought and removed water.

Aboriginal people stated that while aliens did not harm them, UFOs could abduct 'white' people or 'kardiya.' Jason warned, 'You kardiya have to be careful because the aliens might get you.' Abductions were considered horrific experiences, resulting in permanent separation from home and family, with abductees assumed to be unwilling victims. Jason advised caution when driving alone at night, especially during the wet season, when abductions were thought to occur most frequently. Other non-Aboriginal residents, like Ian, a medical researcher, also reported being warned about alien abduction. Initially unfamiliar with this claim, many non-Aboriginal residents disputed it, but some began to re-evaluate their beliefs after spending longer periods in the community.

Non-Aboriginal people never circulated tales of alien abductions; these stories were primarily told by Warlpiri residents. Ronald recounted the disappearance of Bill, a non-Aboriginal health service provider, attributing it to alien abduction. Ronald believed that as an Aboriginal man, he was safe from abduction, unlike non-Aboriginal people.

Non-Aboriginal visitors could avoid abduction by having Warlpiri people in the car, as the aliens recognized Aboriginal people as belonging to the land. David explained that as long as an Aboriginal person was present, one would be protected. Ian also reported being told he would be safe if traveling with Aboriginal people. The aliens' recognition of Aboriginal people as belonging to the land, particularly in the Tanami Desert and the community, meant they were not abducted.

Close Encounters

Examining Warlpiri UFO narratives reveals similarities with popular media portrayals and local cosmological beliefs. Television programs and movies often depict UFOs as flying saucers piloted by intelligent beings, a concept shared by Warlpiri people. Statements like James's claim that aliens could 'beam up' water echo science fiction representations. Geoffrey found media portrayals comparable to Warlpiri ideas, noting that an episode of 'The X-Files' reflected similar conceptions of extraterrestrials.

Despite geographic remoteness, the community is not isolated from international representations of UFOs, with television and movies being popular forms of entertainment. Programs like 'The X-Files' and 'Stargate' were popular, and movies like 'Star Trek' and 'Independence Day' were viewed repeatedly. While researchers suggest that film and television directly impact attitudes towards UFOs, the interpretation of media is a complex anthropological topic. Media can construct and mediate meaning within and between societies. Aboriginal individuals are capable of identifying with media themes, borrowing images, and situating them within a local context.

Warlpiri UFO narratives incorporate characteristics that differ from popular media portrayals, blending them with traditional oral performances and inscriptive practices. These narratives also incorporate facets of Warlpiri life and experience, including environmental involvement, resemblance to local cosmological themes, and recognition of the engagement between Aboriginal and non-Aboriginal Australians. Ideas of UFOs are not solely a product of media consumption.

Like Warlpiri people and ancestral beings, aliens are connected to the landscape and impact it. The search for and removal of water associates UFOs with an important aspect of the natural world, reflecting the link between humans and their environment. While historically there was conflict with white settlers over water resources, Warlpiri people do not express anger or resentment towards the aliens' actions. This is attributed to the aliens being viewed as a natural component of the landscape, similar to other cosmological beings. Visits to water holes can be punctuated with stories of their formation by ancestral forces and their depletion by aliens.

Recurring Themes and Editorial Stance

The article consistently highlights the intersection of Warlpiri traditional beliefs with external influences, particularly Western UFO culture and media. A recurring theme is the Warlpiri people's unique interpretation of UFO phenomena, integrating them with their cosmology, environmental concerns (especially water), and social dynamics. The author emphasizes that these beliefs are not simply passive reception of external ideas but an active process of cultural adaptation and expression. The editorial stance appears to be one of objective anthropological observation, presenting the Warlpiri perspective with respect and seeking to understand the cultural significance of these beliefs within their specific context. The article underscores the complexity of cultural exchange and the adaptability of indigenous belief systems in the modern world.

This document is an article titled "Ceux qui les ont vus : Croyances relatives aux OVNI d'une communauté aborigène australienne isolée" (Those who saw them: Beliefs relating to UFOs in an isolated Australian Aboriginal community) by Eirik Saethre, published in the Journal of the Royal Anthropological Institute (N.S.) Volume 13 in 2007. The article is primarily in English, with a French title and abstract.

Thematic Analysis: UFOs and Aboriginal Cosmology

The article explores the intersection of UFO beliefs and traditional Aboriginal cosmology, specifically focusing on the Warlpiri people of Australia. Saethre argues that while UFOs and extraterrestrials are often considered 'Western' concepts, they are not entirely unknown to indigenous peoples. Warlpiri communities regularly see and discuss UFOs, integrating these sightings into their worldview.

Warnayarra and UFOs: Inverse Relationships

Saethre draws parallels between the narratives of 'warnayarra' (a type of Aboriginal being) and UFOs. Both are associated with water, but in inverse ways. Warnayarra are primarily terrestrial, dwelling in rivers, rock holes, or underground, and can take water with them. UFOs, conversely, inhabit the sky and are depicted as moving water from the earth to the heavens, reversing the process of precipitation. Furthermore, while warnayarra can take Aboriginal people deep into the earth, aliens can abduct non-Aboriginal people into outer space.

Analogies in Actions and Themes

The actions of aliens towards humans are also analogous to those of warnayarra and ancestral spirits, yet with crucial differences. Themes of belonging, trespass, punishment, and protection are common to both sets of narratives. Like warnayarra and 'milalpa' (another type of being), aliens are said to recognize individual owners of country, and Warlpiri people like Alan and David stated that aliens recognized 'yapa' (belonging). This recognition is key, as non-Aboriginal people, lacking this, are in danger of abduction. Abduction narratives mirror punishment by ancestral forces for trespass; just as warnayarra could kill children from other communities, aliens could abduct 'kardiya' (non-Aboriginal people) from elsewhere in Australia. Protection from water holes inhabited by hostile warnayarra is also likened to protection from alien abduction, often obtained through Aboriginal agency.

Distinctions in Narratives

A significant difference lies in the focus of the narratives. Warnayarra punishing trespassers typically involved only Aboriginal people, whereas alien abduction narratives focused on non-Aboriginal people. UFO stories incorporated non-Aboriginal people as subjects and audiences, a feature generally absent in warnayarra accounts.

Explaining Natural Phenomena and Colonialism

Tales of aliens are presented in contexts related to colonialism, such as the presence of a non-Aboriginal population, and are also used to explain natural phenomena. Michael, for instance, disagreed with John, attributing the loss of water in a creek to aliens rather than the rainbow serpent. This suggests that Aboriginal people are using a new framework – extraterrestrials – to explain phenomena previously attributed to traditional beings like warnayarra. This is seen as a reversal of how familiar concepts are used to reinterpret new situations, such as attributing a chronic disease to sorcery.

Blending Popular Media and Local Cosmology

Warlpiri tales about aliens appear to combine elements from popular media and local cosmology without entirely reproducing either. UFOs are described as resembling 'Western' concepts of flying saucers and extraterrestrials, but popular themes like government cover-ups and medical experiments are absent. The stories encompass environmental themes, trespass, belonging, and protection, which are present in Warlpiri cosmology, but UFOs have not been incorporated into the Dreaming or ancestral spirit narratives. This positions UFOs as neither purely 'Western' nor 'Aboriginal', allowing them to explore the boundaries and relationships between these two categories.

Parity and Commensurability

Saethre posits that UFOs create a 'sort of parity' between Aboriginal and non-Aboriginal 'worlds', integrating elements of 'science' and 'indigenous belief' on an equal footing. Citing Beckett (1993), he notes that colonial encounters can lead to Indigenous knowledge being assessed relative to colonizers' knowledge. UFO narratives serve as a way for Warlpiri people to incorporate their ideas into national and international narratives, sharing local themes of belonging and punishment through the familiar subject of extraterrestrials.

Echoing Social Relations

Warlpiri UFO narratives also echo the social relations between Aboriginal and non-Aboriginal people. Abduction stories affirm Aboriginal belonging to both the community and the land, contrasting with the perceived impermanence of non-Aboriginal residents. The story of Bill's abduction illustrates the transient nature of service provision in remote communities, where health workers provide services sporadically and then leave. This reflects the tendency of non-Aboriginal workers to leave communities, metaphorically depicting their vanishing and illustrating social dynamics.

Conclusion: Permeable Boundaries

The article concludes by challenging the tendency to view Aboriginal practices and beliefs as entirely separate from or at odds with those of non-Aboriginal people. Phrases like 'vastly different', 'cultural gap', and 'clash' are often used to describe such relationships. However, Saethre, referencing Merlan (2005), argues that these boundaries can be indistinct and permeable. He uses the example of bulldozers unearthing a rainbow serpent to show that despite segregation, radical boundedness between 'black and white "worlds"' is not justified. Warlpiri narratives of aliens are not mere imitations of Hollywood but are situated within and reflect close encounters between Aboriginal and non-Aboriginal people. UFOs are presented as a means to understand 'engagement across forms of difference that nevertheless do not imply complete boundedness, and also deal with issues of change in such a context'.

Recurring Themes and Editorial Stance

The recurring themes in this article include the blending of indigenous and Western beliefs, the interpretation of UFO phenomena within Aboriginal cosmology, the exploration of social and cultural boundaries between Aboriginal and non-Aboriginal Australians, and the use of UFO narratives to explain natural phenomena and social dynamics. The editorial stance of the Journal of the Royal Anthropological Institute appears to be one that encourages in-depth anthropological research into diverse cultural phenomena, including the complex interplay of belief systems and the impact of cultural contact.