Mary Graham

 Mary Graham is a Kombu-merri (Gold Coast) fathers clan and Waka Waka through her mother’s clan. And is now retired.

She has lectured on subjects in Aboriginal history, politics, and comparative philosophy at the University of Queensland and at other educational institutions around the Australia and internationally. She was the Administrator of the Aboriginal and Islander Child Care Agency (AICCA) during the 1970’s and has been on the Boards and Committees of many Aboriginal organisations in Brisbane for many years since, including the Murri School in Brisbane.  She worked in the Native Title area with the Foundation for Aboriginal and Islander Research Action (FAIRA).

Mary was a member of the first Council for Aboriginal Reconciliation. She also is a Casual Lecturer at the University of Queensland (UQ) in the School of Political Science and International Studies (POLSIS), the School of Psychology and the School of Historical and Philosophical Inquiry.

She was and still is also engaged in international research projects involving and also has a range of publications to her name in Australia nationally and internationally (UK.) She currently does research work with Institute of Urban Indigenous Health (IUIH), Brisbane regional organisation leading reform in Aboriginal health.

She has always and continues to work with her own traditional community on a wide variety of projects.


How to calibrate ethical concern – Relationalism and Autonomous Regard

Country serves as a grounding phenomenon, but is enmeshed with other concepts including relational obligationautonomy, and proportionality in a type of thoroughgoing relationalism.

 The conjunction of “autonomy” and “regard” in the disposition we call autonomous regard evokes the lawful relationship of the self with the world. The etymology of autonomy — autos (“self”) and nomos (“law”) — is instructive because in Aboriginal cosmology and political ordering the autonomous self is not a law unto itself, but a self-regulating being.

 Autonomous regard is in this way a vehicle for the pursuit of relationalism — not only to keep relations flowing when relations are good, but also when relations are tense or difficult. Indeed, a capacity for dealing with enmity and conflict is the true measure of how regard helps a socio-political order to function.