Robinson's article is interesting, thought-provoking, and seemingly well-informed with respect to cultural context. It is also very problematic with respect to assumptions, argument, and conclusions. This response attempts to outline a few of these problems. It has been written because the question of Aboriginal suicide is a profoundly important one, not only because of the salience and tragic character of the reported Aboriginal suicide deaths in custody, but because the phenomenon constitutes a genuine and substantial social problem for many Aboriginal communities in Australia, and challenges existing social science understanding of the indigenous culture. An initial and general problem with the article has to do with the fact that there is no explicit casting of the argument in terms of a psychoanalytic or psychodynamic framework, although clearly this is what has been done. There are many assumptions which go along with such a perspective, which may be particularly unwarranted in an other-culture context, yet the reader is neither advised that this is happening, nor is any justification or contextual information given. The author begins the article by virtually equating suicide with 'destructive rage and self-destructive withdrawal' (line 4 of Abstract), and in what follows essentially interprets the myth and ethnographic-present events without qualification, argument, or substantive evidence. There is no opportunity for critically thinking about this interpretation, heavily premised on a psychoanalytic view of the world and Tiwi culture, nor are any alternative perspectives offered. The phenomena of mourning, self-injury, and indigenous suicide have been addressed from many other perspectives; yet there is no reference to alternative views, or to recent and relevant perspectives on Native American and Micronesian suicide (e.g., Harras 1987; Hezel et al. 1985; Levy and Kunitz 1987; May 1987). The basic thesis of the article, outlined in the third paragraph, is worth particular consideration.
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