The Tasmanian Aboriginal people have historically been defined by their visible lack of stereotypical “Aboriginal” characteristics and their supposed nonexistence. This article examines how Tasmanian Aboriginal individuals are bridging such gaps through material cultural production. In thinking about how communities mobilize the past to produce themselves in the present, I argue that canoes, kelp water carriers, and shell necklaces are vehicles through which alterity and distinction are rendered concrete. As such, these processes are best understood in relation to Bell and Geismar’s “materialization” and Ingold’s “meshworks.” Despite internal debates amongst practitioners over proper methodologies and styles, revitalized culture can be productively imagined as compensation for outward shortcomings and deficiencies. Efforts at revitalizing culture are willed connections to a deep ancestral past and represent the discursive enactment of a continuity that is often otherwise conspicuous by its absence. [material culture, cultural revitalization, Indigeneity, Tasmania, Australia]

中文翻译：

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塔斯马尼亚土著物质文化、补偿、归属

塔斯马尼亚原住民在历史上的定义是他们明显缺乏陈规定型的“原住民”特征以及他们所谓的不存在。本文探讨了塔斯马尼亚土著人如何通过物质文化生产来弥合这些差距。在思考社区如何动员过去以在现在生产自己时，我认为独木舟、海带载水器和贝壳项链是使异性和区别具体化的工具。因此，最好将这些过程与 Bell 和 Geismar 的“物化”以及 Ingold 的“网状结构”联系起来理解。尽管从业者内部就适当的方法和风格进行了辩论，但可以有效地将振兴文化想象为对外部缺陷和缺陷的补偿。振兴文化的努力是与深厚的祖先过去的自愿联系，并代表了连续性的话语制定，这种连续性通常因缺乏而引人注目。[物质文化，文化振兴，土著，塔斯马尼亚，澳大利亚]