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Journal articles on the topic 'Australian culture'
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1
Tran, Ngoc Cao Boi. "SOME IMPACTS OF THE AUSTRALIAN MULTICULTURAL POLICY ON THE CURRENT PRESERVATION AND DEVELOPMENT OF THE AUSTRALIAN ABORIGINAL CULTURE." Science and Technology Development Journal 13, no. 1 (March 30, 2010): 56–72. http://dx.doi.org/10.32508/stdj.v13i1.2104.
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Different from their ancestors, most of the Australian Aborigines currently live outside their native land but in a multicultural society under the major influence of Western culture. The assimilation policy, the White Australian policy etc. partly deprived Australian aborigines of their traditional culture. The young generations tend to adopt the western style of living, leaving behind their ancestors’ culture without any heir! However, they now are aware of this loss, and in spite of the modern trend of western culture, they are striving for their traditional preservation. In “Multicultural Australia: United in Diversity” announced on 13 May 2003, Australian government stated guidelines for the 2003-2006 development strategies. The goals are to build a successful Australia of diverse cultures, ready to be tolerant to other cultures; to build a united Australia with a shared future of devoted citizens complying with the law. As for Aboriginal culture, the multicultural policy is a recognition of values and significance of the most original features of the country’s earliest culture. It also shows the government’s great concern for the people, especially for the aborigines. All this displays numerous advantages for the preservation of Australian aboriginal culture.
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Kutay, Cat. "Caretaking Aboriginal Australian Knowledges Online." ab-Original 4, no. 1-2 (December 2020): 72–102. http://dx.doi.org/10.5325/aboriginal.4.1-2.0072.
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ABSTRACT The influence of Aboriginal Australian's Knowledges and Protocols on Australian culture has been profound and yet little acknowledged. To acknowledge the First Peoples of Australia and integrate their knowledge into the education system, we start with the First Peoples' contribution to culture and learning since invasion in Australia. We then consider contributions now to educational technologies with a focus on collectivist knowledge sharing, oral teaching, narrative teaching, peer-to-peer sharing, and truth telling. In recognition of what modern non-Indigenous cultures have lost, we are appropriating technology to share the concepts around narrative learning and sustainable practice. This uses pattern matching skills that were initially developed for sharing knowledge across different environments between Aboriginal Australian communities and provides processes for memorizing and sharing diversity. Ways of emulating these processes online is constructive in modern language reclamation, where the existing language information is scattered across many individuals, clans, and locations.
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Fredericks, Bronwyn, and Debbie Bargallie. "‘Which way? Talking culture, talking race’." International Journal of Critical Indigenous Studies 9, no. 1 (January 1, 2016): 3–16. http://dx.doi.org/10.5204/ijcis.v9i1.141.
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In Australia, organisations identify Aboriginal and Torres Strait Islander cross-cultural awareness training or Indigenous cultural competency training as a means to address the service needs of Aboriginal and Torres Strait Islander peoples and to address the gap in disparity between Indigenous and non-Indigenous Australians. This training is also one of the strategies utilised in working towards reconciliation between Indigenous and non-Indigenous Australians. This paper presents the findings from an institutional study based on the development and implementation of an Indigenous Cultural Competency Course within an Australian university and the tensions that exist within the teaching and delivery of such a course.
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Hassall, Linda. "Performance and the politics of distance: Exploring the psychology of identity and culture in politicized Australian performance landscapes." Applied Theatre Research 7, no. 2 (December 1, 2019): 185–95. http://dx.doi.org/10.1386/atr_00015_1.
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Abstract The politics of distance in Australia has shaped our history and informed the psychological landscape of Australian cultural identity since settlement and colonization. Distance is a subjective space for Australians, and as a result the national subjectivity can cause significant problems for immigrants, asylum seekers, refugees and exiles from 'other' homelands who experience a disjunction of place and culture, and seek sanctuary. Drawing on current post-colonial Australian anxieties, this research investigates Australian concepts of distance alongside what has become a politically contested Australian racial and cultural agenda. Analysing these issues through the lens of Australian Gothic drama, the article also integrates examples from Hassall's performance research, Salvation (2013), to support the discussion.
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Jaggard, Ed. "Americans, Malibus, Torpedo Buoys, and Australian Beach Culture." Journal of Sport History 41, no. 2 (July 1, 2014): 269–86. http://dx.doi.org/10.5406/jsporthistory.41.2.269.
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Abstract When the Surf Life Saving Association of Australia (SLSAA) invited American and Hawaiian lifeguards to compete at an international surf lifesaving carnival at Torquay, Victoria, in November of 1956, it did not foresee the far-reaching consequences of the tour. Noting that historians of the beach, and surfing in particular, frequently refer to the epochal significance of 1956, the paper utilizes predominantly surf lifesaving sources to explore the circumstances culminating in the month-long visit, discusses the appearance of Malibu boards, and then analyzes the consequences for Australian surf lifesaving in particular. The great irony of 1956 was that by welcoming the Americans and Hawaiians the SLSAA weakened its previous control over the beaches, as Australians found new ways to enjoy the surf.
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Zernetska, O. "The Development of Australian Culture in the XX Century: Australian Film Industry." Problems of World History, no. 11 (March 26, 2020): 174–200. http://dx.doi.org/10.46869/2707-6776-2020-11-10.
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This article represents the first attempt in Ukraine of complex interdisciplinary investigation of the history of Australian film development in the XX-th century in the context of Australian culture. Analysing films in historical order the peculiarities of each decade are taken into consideration. The periods of silent films, sound films and colour films are analysed. The best film productions, their film directors and prominent actors are outlined. Special attention is paid to the development of feature films and documentaries.
The article concentrates on the development of different film genres beginning with national historical drama, films of the first pioneers’ survival, adventure films. It is shown how they contribute to the embodiment in films of the main archetypes of Australian culture, the development of Australian identity. After World War I and World War II war films appear to commemorate the courage of the Australian soldiers in the war fields. Later on the destiny of the Australian women white settlers’ wives or native Australians inspired film directors to make them the chief heroines of their movies.
A comparative analysis of films and literary primary sources underlying their scripts is carried out. It is concluded that the Australian directors selected the best examples of Australian national poetry and prose, which reveal the historical and social, cultural and racial problems of the country's development during the twentieth century.
The publication dwells on boom and bust periods of Australian film making. The governmental policy in this sphere is analysed. Different schemes of film production and distribution are outlined to make national film industry compatible with the other film industries of the world, especially with the Hollywood. The area of a new discipline - Australian Film Studios - is studied as well as the works of Australian scholars. It is clarified in what Australian universities this discipline is taught. It is assumed that the experience of Australia in this sphere should be taken by Ukraine.
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Flood, Josephine. "Culture in Early Aboriginal Australia." Cambridge Archaeological Journal 6, no. 1 (April 1996): 3–36. http://dx.doi.org/10.1017/s095977430000158x.
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On the basis of recent archaeological evidence it seems that humans first entered the Australian continent about 60,000 years ago. These first ocean-going mariners had a high level of technological and economic skill, and had spread right across Australia into a wide variety of environments by about 35,000 years ago. Pigment showing clear signs of use occurs in almost all Australia's oldest known occupation sites, and evidence of self-awareness such as necklaces and beads has been found in several Pleistocene rock shelters. Rituals were carried out in connection with disposal of the dead, for at Lake Mungo there is a 25,000-year-old cremation, and ochre was scattered onto the corpse in a 30,000-year-old inhumation. Complex symbolic behaviour is attested at least 40,000 years ago by petroglyphs in the Olary district, and other evidence suggests a similar antiquity for rock paintings. The special focus of this article is cognitive archaeology, the study of past ways of thought as derived from material remains, particularly the development of early Australian artistic systems.
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Griffin, Lynn, Steven Griffin, and Michelle Trudgett. "At the Movies: Contemporary Australian Indigenous Cultural Expressions – Transforming the Australian Story." Australian Journal of Indigenous Education 47, no. 2 (June 21, 2017): 131–38. http://dx.doi.org/10.1017/jie.2017.15.
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Cinema is an art form widely recognised as an agent to change the social condition and alter traditional norms. Movies can be used to educate and transform society's collective conscience. Indigenous Australian artists utilise the power of artistic expression as a tool to initiate change in the attitudes and perceptions of the broader Australian society. Australia's story has predominately been told from the coloniser's viewpoint. This narrative is being rewritten through Indigenous artists utilising the power of cinema to create compelling stories with Indigenous control. This medium has come into prominence for Indigenous Australians to express our culture, ontology and politics. Movies such as Samson and Delilah, Bran Nue Dae, The Sapphires and Rabbit-Proof Fence for example, have highlighted the injustices of past policies, adding new dimensions to the Australian narrative. These three films are just a few of the Indigenous Australian produced films being used in the Australian National Curriculum.Through this medium, Australian Indigenous voices are rewriting the Australian narrative from the Indigenous perspective, deconstructing the predominant stereotypical perceptions of Indigenous culture and reframing the Australian story. Films are essential educational tools to cross the cultural space that often separates Indigenous learners from their non-Indigenous counterparts.
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Kabir, Nahid Afrose. "Australian Muslim Citizens." Australian Journal of Islamic Studies 5, no. 2 (September 27, 2020): 4–28. http://dx.doi.org/10.55831/ajis.v5i2.273.
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Muslims have a long history in Australia. In 2016, Muslims formed 2.6 per cent of the total Australian population. In this article, I will discuss Australian Muslims’ citizenship in two time periods, 2006–2018 and 2020. In the first period, I will examine Australian Muslims’ identity and sense of belonging, and whether their race or culture have any impact on their Australian citizenship. I will also discuss the political rhetoric concerning Australian Muslims. In the second period, 2020, I will examine Australian Muslims’ placement as returned travellers during the COVID-19 period. I conclude that, from 2006 to 2018, Islamophobia was rampant in “othering” many Australian Muslims. And in 2020 the Australian government has adopted a policy of inclusion by repatriating its citizens (both Muslims and non-Muslims), but with the COVID-19 crisis, a new dimension of discrimination has been added onto ethnic minorities – in this case Bangladeshi Australians who are mostly Muslims. They are now looked upon as the “other quarantined” or “detained Australian citizens”.
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Tebbutt, John, Ian Craven, Martin Gray, Geraldine Stoneham, Wray Vamplew, Brian Stoddart, and Richard Cashman. "Australian Popular Culture." Labour History, no. 70 (1996): 258. http://dx.doi.org/10.2307/27516439.
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Wolff, Leon. "Litigiousness in Australia: Lessons from Comparative Law." Deakin Law Review 18, no. 2 (December 1, 2014): 271. http://dx.doi.org/10.21153/dlr2013vol18no2art39.
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How litigious are Australians? Although quantitative studies have comprehensively debunked the fear of an Australian civil justice system in crisis, the literature has yet to address the qualitative public policy question of whether Australians are under- or over-using the legal system to resolve their disputes. On one view, expressed by the insurance industry, the mass media and prominent members of the judiciary, Australia is moving towards an American-style hyper-litigiousness. By contrast, Australian popular culture paints the typical Australian as culturally averse to formal rights assertion. This article explores the comparative law literature on litigiousness in two jurisdictions that have attracted significant scholarly attention — the United States and Japan. More specifically, it seeks to draw lessons from this literature for both understanding litigiousness in modern Australia and framing future research projects on the issue.
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Wood, Natalie T., and Caroline Lego Muñoz. "‘No Rules, Just Right’ or is it? The Role of Themed Restaurants as Cultural Ambassadors." Tourism and Hospitality Research 7, no. 3-4 (September 2007): 242–55. http://dx.doi.org/10.1057/palgrave.thr.6050047.
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After mass media, ethnic-themed restaurants are possibly the second most influential socialising agents of foreign cultures. Whereas the media often depicts foreign cultures in a stereotypical manner, the opportunity exists in the hospitality field to offer consumers a more detailed and accurate insight into a culture. Yet, is this what consumers really want? This paper addresses an important question: How do spaces of consumption affect the perception and representation of ‘authentic’ culture? To explore this, a four-stage, cross-cultural (ie Australia and United States) qualitative study was undertaken to examine the role the Outback Steakhouse chain of restaurants plays in representing Australian culture in the United States. Findings revealed that US subjects were more accepting of the restaurant environment where it matched the images of Australia perpetuated by the media. By contrast, Australian subjects indicated that the image this restaurant provides is a largely stereotypical, outdated, inaccurate representation of their culture. Research implications and recommendations from a marketing, hospitality, and tourism perspective are provided.
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Dunlap, Thomas R. "Australian Nature, European Culture: Anglo Settlers in Australia." Environmental History Review 17, no. 1 (1993): 25–48. http://dx.doi.org/10.2307/3984889.
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Hamamura, Takeshi, and Berlian Gressy Septarini. "Culture and Self-Esteem Over Time." Social Psychological and Personality Science 8, no. 8 (May 5, 2017): 904–9. http://dx.doi.org/10.1177/1948550617698205.
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Self-esteem is increasing in the United States according to temporal meta-analyses of the Rosenberg Self-Esteem Scale. However, it remains unclear whether this trend reflects broad social ecological shifts toward urban, affluent, and technologically advanced or a unique cultural history. A temporal meta-analysis of self-esteem was conducted in Australia. Australia shares social ecological and cultural similarities with the United States. On the other hand, Australian culture is horizontally individualistic and places a stronger emphasis on self-other equality compared to American culture. For this reason, the strengthening norm of positive self-esteem found in the United States may not be evident in Australia. Consistent with this possibility, the findings indicated that self-esteem among Australian high school students, university students, and community participants did not change between 1978 and 2014.
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Coelho, Carla, Mohammad Mojtahedi, Kamyar Kabirifar, and Maziar Yazdani. "Influence of Organisational Culture on Total Quality Management Implementation in the Australian Construction Industry." Buildings 12, no. 4 (April 16, 2022): 496. http://dx.doi.org/10.3390/buildings12040496.
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This study explores the relationship between organisational culture and total quality management (TQM) implementation in Australia, with the purpose of identifying the particular culture that dominants the Australian construction industry, and distinguishing which cultures determine the successful implementation of TQM. Although the application of the competing values framework (CVF) for evaluating organisational culture (OC) in the construction industry has been studied by some scholars, research into OC and its impact on TQM procedures in connection to the CVF in project-based industries such as construction has received less attention. Thus, this research intends to determine the relationship between OC and TQM regarding the CVF in the Australian construction industry. The research methodology used the validated organisational culture assessment instrument (OCAI) CVF to frame OC, and TQM practices identified from the literature review. An online questionnaire was distributed through Qualtrics, whereby 42 valid responses representing various construction organisations in Australia were analysed through IBM SPSS Statistics 26 through endorsing k-means cluster analysis, and analysis of variance. The findings support that Australian construction organisations are dominated by the market and external focused cultures according to the CVF of organisational classification. Furthermore, the findings acknowledge that organisations that are dominated by hierarchical cultural characterises could provide an unfavourable environment for the successful implementation of TQM. Whilst an organisation that obtains a mix of cultures, specifically with the adhocracy and market cultures dominating could provide a favourable environment for the successful implementation of TQM.
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Thomas, Julian. "Reframing culture: Stuart Cunningham's legacies." Media International Australia 182, no. 1 (November 17, 2021): 44–47. http://dx.doi.org/10.1177/1329878x211043895.
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This essay offers an appreciation of Stuart Cunningham's substantial and diverse contributions to ‘reframing culture’ in Australian research, policy and industry practice, from his early reformulations of Australian film history to his recent work on digital media disruption. The essay discusses the range of Cunningham's institutional and intellectual legacies, suggesting that his advocacy for cultural policy and the creative industries together with his leadership of major collaborative research initiatives in the humanities and social sciences have been especially important for media and cultural studies in Australia. Further, his approach to the project of ‘reframing culture’ is likely to remain a critical task.
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Soh, Nerissa, Lois J. Surgenor, Stephen Touyz, and Garry Walter. "Eating Disorders Across Two Cultures: Does the Expression of Psychological Control Vary?" Australian & New Zealand Journal of Psychiatry 41, no. 4 (April 2007): 351–58. http://dx.doi.org/10.1080/00048670701213278.
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Objective: Because both the expression of eating disorder (ED) symptoms and preferred psychological control styles may be affected by culture, the purpose of the present study was to examine whether the expression of psychological control in women with EDs varies across two cultures. Method: North European Australian and Chinese Singaporean women (n = 117) with anorexia nervosa (n = 36), bulimia nervosa (n = 13) and eating disorders not otherwise specified (n = 3), and without an ED (n = 65) recruited in Australia and Singapore completed a multidimensional inventory assessing sense of control, domains of control, preferred means by which to gain control, and motivation for control. Results: Although the normative control profile for each culture differed slightly, control profiles among those with an ED were very similar across both cultures. However, the directionality and extent of specific aspects of control pathology associated with the presence of an ED differed across cultures. North European Australians with an ED were much more deviant from the cultural norm than their Chinese Singaporean ED counterparts in relation to overall sense of control, methods of gaining control, and control in the domain of body. Chinese Singaporean woman with an ED were much more deviant from the cultural norm than their North European Australian ED counterparts in the domain of control over impulses. Conclusions: Having an ED powerfully distorts psychological control irrespective of culture. However the degree, directionality, and form of the displacement from normal control styles is also culture dependent. This has implications for treatments that attempt to redress or correct control issues in people with an ED in other cultures.
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Shilbury, David. "Determining the Problem of Order in the Australian Football League." Journal of Sport Management 7, no. 2 (May 1993): 122–31. http://dx.doi.org/10.1123/jsm.7.2.122.
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This paper examines the means available to management to establish order within organizations. Three variables, bureaucracy, industrial democracy, and corporate culture, are examined in relation to Australia's largest professional sporting organization, the Australian Football League. The paper traces how the organization of sport in Australia emanated from a pure form of democracy that in the early 1980s impeded the Australian Football League's progress toward a professional competition. Establishing order within the league is complicated by the trichotomy formed between the league, the clubs, and the players.
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McNeill, David. "`Black magic', nationalism and race in Australian football." Race & Class 49, no. 4 (April 2008): 22–37. http://dx.doi.org/10.1177/0306396808089285.
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In 1993, Aboriginal Australian rules footballer Nicky Winmar mounted a protest against racism in the game by approaching abusive supporters of an opposing team, lifting his jersey and pointing to his black skin. The now famous photograph which captured the incident condenses in a single image a key moment in the long history of struggle by Indigenous Australians for cultural recognition and economic equality. Taking the photograph as its cue, this article explores the ways in which Australia's residual white-settler culture continues to exclude certain groups from national belonging. In particular, it is argued that Winmar and other black sports stars of the early 1990s were able to challenge the unofficial code of `mateship' in Australian male culture which, more recently, has been an important bulwark of the country's post-9/11 neo-nationalist mood.
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Traynor, Peter. "Culture Media SIG." Microbiology Australia 33, no. 4 (2012): 000. http://dx.doi.org/10.1071/ma12903.
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The Culture Media Special Interest Group of the Australian Society for Microbiology was formed in 1991 by a group of interested individuals after an upsurge in interest in the issue of media quality and the appearance that no common standards or consensus existed in this area in Australia. Increased interest, especially amongst medical microbiologists, in what was being done, or should be done, by way of assuring the quality of microbiological media made the issue contentious.
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Hunt, Peter. "Defining Contemporary Australian Culture." Chesterton Review 24, no. 3 (1998): 372–75. http://dx.doi.org/10.5840/chesterton199824372.
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Lockie, Stewart. "Australian Culture After Mabo." Rural Society 5, no. 1 (January 1995): 49–50. http://dx.doi.org/10.1080/10371656.1995.11005145.
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Subiyanto, Agus. "Nonverbal Communication in Javanese and Australian Culture." Anuva 2, no. 4 (December 3, 2018): 467. http://dx.doi.org/10.14710/anuva.2.4.467-473.
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Non-verbal communication (NVC) is very common in social interactions, and the use of NVC is specified by social conventions. There are some universal nonverbal signals used by people across cultures such as laughing and crying, but there also some nonverbal acts which are culturally specific. This paper aims to discuss NVC in Javanese and Australian cultures. The data used in this study were taken from Javanese people living in Central Java and Australian people in Canberra. The respondents were chosen randomly. The results show that Australians and Javanese have similarities and differences in their types of nonverbal communication as handshakes, waving, kissing, hand holding, hugging and hand clapping. The styles of communication of these expressive movements are directly linked to cultural or social values within the two separate cultures
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Thai, Michael, Nicholas A. Szeszeran, Matthew J. Hornsey, and Fiona Kate Barlow. "Forever Foreign? Asian Australians Assimilating to Australian Culture Are Still Perceived as Less Australian Than White Australians." Social Psychological and Personality Science 11, no. 6 (February 12, 2020): 812–20. http://dx.doi.org/10.1177/1948550619879907.
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Westerners of Asian descent emphasize their engagement with national culture to assert their national identity. The present research investigates whether this strategy effectively enhances observers’ perceptions of Asian Westerners’ national identity. In Study 1 ( N = 160), Australian participants evaluated an Asian or White target, manipulated to be either hyper-Australian or not. In Study 2 ( N = 440), targets were additionally manipulated to be either Australian-born or not. Across both studies, Asian targets depicted as hyper-Australian, Australian-born, or both, were considered more Australian than generic Asian targets. However, Asian targets were consistently rated as less Australian than White counterparts who were depicted equivalently apart from race. Thus, the strategy of heavy engagement with the national culture increases perceptions of Asian Westerners’ national identity, but not to the point that they are considered equivalently to White Westerners.
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Patrick, Kevin. "(FAN) Scholars and Superheroes: The Role and Status of Comics Fandom Research in Australian Media History." Media International Australia 155, no. 1 (May 2015): 28–37. http://dx.doi.org/10.1177/1329878x1515500105.
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Comic books, eagerly consumed by Australian readers and reviled with equal intensity by their detractors, became embroiled in post-war era debates about youth culture, censorship and Australian national identity. Yet there are few references to this remarkable publishing phenomenon in most histories of Australian print media, or in studies of Australian popular culture. This article demonstrates how the history of comic books in Australia has largely been recorded by fans and collectors who have undertaken the process of discovery, documentation and research – a task that, in any other field of print culture inquiry, would have been the preserve of academics. While acknowledging some of the problematic aspects of fan literature, the article argues that future research into the evolution of the comic-book medium within Australia must recognise, and engage with, this largely untapped body of ‘fan scholarship’ if we are to enrich our understanding of this neglected Australian media industry.
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SAUTER, WILLMAR. "Introduction: Festival Culture in Global Perspective." Theatre Research International 30, no. 3 (October 2005): 237–39. http://dx.doi.org/10.1017/s0307883305001483.
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According to the Australia Council, the 152 arts festivals held in that country during the season of 1993–4 had a combined operating expenditure of Australian $58.3 million and were attended by 2.2 million visitors. At the same time, these festivals provided 32,000 paid engagements for Australian artists. Considering this massive expansion of festivals in terms of artistic arena, national marketplace and international industry, the scholarly interest in this phenomenon has taken new directions. To study the productions seemed not to be enough, nor was it satisfactory to survey audience attendance or to investigate economic turnouts. Obviously festivals did something more than promote theatrical performances.
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Abbasi-Shavazi, Mohammad Jalal, and Peter McDonald. "Fertility and Multiculturalism: Immigrant Fertility in Australia, 1977–1991." International Migration Review 34, no. 1 (March 2000): 215–42. http://dx.doi.org/10.1177/019791830003400109.
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This article examines the fertility patterns of immigrant groups in Australia during the period, 1977–1991. In this period, the previous policies of assimilation or integration of immigrants into mainstream culture were set aside in favor of a policy of multiculturalism, one of the dimensions of which was support for maintenance of culture. The general finding of research relating to the period prior to multiculturalism was that immigrants adapted to Australian fertility patterns. This study examines whether immigrants and their children in the era of multiculturalism have been more likely to maintain the fertility patterns of their country of origin than was the case in the past. The study concludes that while adaptation to Australian patterns remains the dominant feature of the fertility patterns of immigrants, Italian and Greek Australians show evidence of cultural maintenance.
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Numbers, Ronald L. "Creationists and their critics in Australia: an autonomous culture or 'the USA with Kangaroos'?" Historical Records of Australian Science 14, no. 1 (2002): 1. http://dx.doi.org/10.1071/hr02002.
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No country outside the United States has given creationism a warmer reception than Australia, which has spawned an internationally successful creationist ministry and at times even welcomed creation science into the classrooms of state-supported schools. A half-century ago, however, when organized anti-evolutionism first appeared in Australia, it attracted virtually no attention, and for over three decades thereafter it remained isolated on the far margins of Australian society, too obscure and impotent to warrant public concern. As late as 1984 one of the best informed students of Australian fundamentalism predicted that `because of the different national traditions and educational systems, the [creationist] controversy is not likely to become as intense in Australia as in USA�.The following decade proved him a false prophet. The most intense creation-evolution debates in the world have occurred on Australian soil, and Australian creationists have insinuated themselves into the religious, scientific, educational, and political life of the country. In this brief history of creationism and anti-creationism in Australia during the past half-century or so, I highlight two distinctive (though not unique) characteristics of the Australian encounter: the efforts of both sides to tar the other with a `made in America� brush and the contribution of anti-creationists to the success of the creationists. Paradoxically, by hounding and ridiculing creationists, the critics significantly boosted the visibility and viability of creationism in Australia.
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Moreton-Robinson, Aileen. "Unmasking Whiteness: A Goori Jondal's Look at Some Duggai Business." Queensland Review 6, no. 1 (May 1999): 1–7. http://dx.doi.org/10.1017/s1321816600001823.
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Since invasion and subsequent colonisation, Australia has a history of preferring and privileging people who have white skin. As I have remarked elsewhere: Whiteness in its contemporary form in Australian society is culturally based. It controls institutions, which are extensions of White Australian culture and is governed by the values, beliefs and assumptions of that culture and its history. Australian culture is less White than it used to be, but Whiteness forms the centre and is commonly referred to in public discourse as the ‘mainstream’ or ‘middle ground’ (Moreton-Robinson 1998:11).
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Liu, Shuang, Sharon Dane, Cindy Gallois, Catherine Haslam, and Tran Le Nghi Tran. "The Dynamics of Acculturation Among Older Immigrants in Australia." Journal of Cross-Cultural Psychology 51, no. 6 (June 1, 2020): 424–41. http://dx.doi.org/10.1177/0022022120927461.
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This study explores different acculturation pathways that older immigrants follow, and the social/cultural identities they claim (or do not claim), as they live and age in Australia. Data were collected from 29 semi-structured, in-depth interviews with older immigrants (65+ years) from nine cultural backgrounds. We used participants’ self-defined cultural identity to explore how these cultural identities were enacted in different contexts. Mapping self-defined cultural identity with narratives about what participants do in relation to ethnic and host cultures, we found three dynamic acculturation pathways: (a) identifying with the ethnic culture while embracing aspects of Australian culture, (b) identifying with Australian culture while participating in the ethnic culture, and (c) identifying with both cultures while maintaining the way of life of the ethnic culture. These pathways show that acculturation strategies are not necessarily consistent with self-defined identity, within the same individual or over time. Rather, the participants’ narratives suggest that their life in the settlement country involves ongoing negotiation across people, culture, and relationships. The findings highlight the importance for acculturation research to be situated in the context in which immigrants find themselves, to capture the nuances of these dynamic acculturation experiences.
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L Gilbert, G. "A resistant culture - ?superbugs? in Australian hospitals." Microbiology Australia 28, no. 4 (2007): 184. http://dx.doi.org/10.1071/ma07182.
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Antimicrobial resistance is not new in Australian hospitals. In 1946, shortly after penicillin became available for treatment of civilians, a penicillin resistant Staphylococcus aureus strain caused ~50% of staphylococcal surgical wound infections at the Royal Prince Alfred Hospital (RPAH), in Sydney. During the 1950s, another virulent penicillin resistant S. aureus strain (phage type 80/81) emerged in neonatal units in Sydney and spread to other hospitals in Australia and overseas, to the families of affected infants and to the general community, causing serious soft tissue infections, osteomyelitis, pneumonia and septicaemia.
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Curthoys, Ann. "Australian Studies and Study Abroad." Frontiers: The Interdisciplinary Journal of Study Abroad 6, no. 1 (December 15, 2000): 47–57. http://dx.doi.org/10.36366/frontiers.v6i1.78.
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Australian studies centres overseas have usually found, however, that student interest in their courses has been modest. With its small population, relatively healthy economy, and fairly quiet politics, Australia for most of the world does not present significant economic or strategic threats or opportunities. It is not surprising, then, that the study of Australia has not been significant outside Australia itself. Despite the praiseworthy efforts of the proponents of Australian studies in Asia, Europe, and North America, international understanding of Australian culture and society is still extremely limited. In this context, the growth of study abroad programs of various kinds has presented an exciting development for Australian studies.
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Oliver, Rhonda, Honglin Chen, and Stephen Moore. "Review of selected research in applied linguistics published in Australia (2008–2014)." Language Teaching 49, no. 4 (September 23, 2016): 513–48. http://dx.doi.org/10.1017/s0261444816000148.
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This article reviews the significant and diverse range of research in applied linguistics published in Australia in the period 2008–2014. Whilst acknowledging that a great deal of research by Australian scholars has been published internationally during these seven years, this review is based on books, journal articles, and conference proceedings published in Australia. Many of these sources will be unfamiliar to an international audience, and the purpose of this article is to highlight this body of research and the themes emerging from it. The journals selected in this review includeAustralian Journal of Language and Literacy, Australian Review of Applied Linguistics (ARAL), BABEL, English in Australia, English Australia, Papers in Language Testing and Assessment, Prospect: An Australian Journal of TESOL, TESOL in Context, andUniversity of Sydney Papers in TESOL. Selected refereed proceedings are from key national conferences including: ALAA (Applied Linguistics Association of Australia), ACTA (Australian Council of TESOL Association), ASFLA (Australian Systemic Functional Linguistics Association), and ALS (Australian Linguistics Society). Our review of selected applied linguistics work revolves around the following themes: the responses to the needs of government planning and policy; the complexity of Australia's multicultural, multilingual society; the concern for recognizing context and culture as key factors in language and language learning; social activism in supporting language pedagogy and literacy programmes at all levels of education; and acknowledgement of the unique place held by Indigenous languages and Aboriginal English in the national linguistic landscape.
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Herkes, Ellen, and Guy Redden. "Misterchef? Cooks, Chefs and Gender in MasterChef Australia." Open Cultural Studies 1, no. 1 (September 26, 2017): 125–39. http://dx.doi.org/10.1515/culture-2017-0012.
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Abstract MasterChef Australia is the most popular television series in Australian history. It gives a wide range of ordinary people the chance to show they can master culinary arts to a professional standard. Through content and textual analysis of seven seasons of the show this article examines gendered patterns in its representation of participants and culinary professionals. Women are often depicted as home cooks by inclination while the figure of the professional chef remains almost exclusively male. Despite its rhetoric of inclusivity, MCA does little to challenge norms of the professional gastronomic field that have devalued women’s cooking while valorising “hard” masculinized culinary cultures led by men.
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Lydon, Jane. "An Australian Politics of Indistinction: Making Refugees Visible." New Formations 106, no. 106 (August 24, 2022): 100–117. http://dx.doi.org/10.3898/newf:106.06.2022.
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In this article I examine how the competing positions and claims of Australian citizens, First Nations people and refugees are negotiated visually in the global public sphere. Australian perspectives on struggles over citizenship and semi-porous borders must be understood within a history of nation-building, regional relations and the ideology of Whiteness. How does visual culture constitute categories of inclusion and exclusion? Visual strategies that define and contest the place of Indigenous Australians, as well as refugees seeking to come to Australia have been criticised for depicting their subjects as abject victims who lack agency or history, or simply rendering them invisible. Some have been critical of the visual discourse of spectacular violence that has been created and promoted by the Australian government in its pursuit of policies of 'deterrence'. Seeking to challenge this regime of erasure and de-humanisation, activists have adopted a range of innovative visual tactics, including self-representation by refugees themselves. Tactics of humanisation, such as depicting the love of a mother for her child, draw figures such as asylum seekers into the civil sphere. The extraordinary story of Iranian-Kurdish refugee and journalist Behrouz Boochani traces the emergence of a new humanitarian icon, rising from the invisibility shield of Australia's official border protection regime. I examine the extent to which these strategies shape debates around migration and refugees, and mediate between the historically powerful principles of Australian exclusion and the legitimate claims of refugees.
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MOSOLOVA, Olga V. "DEMOGRAPHICS SITUATION IN AUSTRALIA: REALITY AND FORECASTS." Southeast Asia: Actual Problems of Development, no. 3(56) (2022): 194–203. http://dx.doi.org/10.31696/2072-8271-2022-3-3-56-194-203.
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Demographics situation in Australia determinates by internal and foreign migration floods, as well by natural increment of population. Australia is a multinational country, therefore the solution of demographics problem is important part of the government policy. Before the pandemic COVID-19 the growth rates of Australian population was higher than in the most developed countries. The main factor of population growth in the years before the pandemic was foreign migration. The population of Australia is the association of the people with rich variety in culture, linguistics and religious attitudes. The most of Australians is the immigrants or the posterity of the immigrants. Introduction of international frontier restrictions in times of pandemic led to the reduction of migrant’s flow, as well to the deceleration of Australian population growth rates. Like this, results of pandemic to a great extent changed demographics situation in the country. As far as to further demographics development of Australia, forecasts shows, that in a future population growth rates must restore, since together with the opening of international frontiers starts the return of provisional and constant migrates. In opinion of experts, in a future migration questions also will be important element of Australian demographics policy.
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Trigger, David S., and Lesley Head. "Restored Nature, Familiar Culture: Contesting Visions for Preferred Environments in Australian Cities." Nature and Culture 5, no. 3 (December 1, 2010): 231–50. http://dx.doi.org/10.3167/nc.2010.050302.
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How are preferences for “native” and “introduced” species of plants and animals given expression in Australian cities? Given the nation's predominantly European cultural heritage, how do urban Australians articulate multiple desires for living environments encountered in everyday life? In examining the cases of inner city parks, backyards, and more general views about flora and fauna appropriate for the city, the paper considers a range of deeply enculturated attachments to familiar landscapes. While residents have considerable interest in the possibilities of urban ecological restoration, our interviews, ethnographic observation, and textual analysis also reveal cultural preferences for introduced species and emplaced attachments to historically modified landscapes. These preferences and attachments are linked to senses of identity developed during formative life experiences. In the relatively young post-settler society of Australia, such drivers of environmental desires can sit uneasily alongside science-driven propositions about what is good for biodiversity and ecological sustainability.
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Jamil, M. Mukhsin, Solihan Solihan, and Ahwan Fanani. "The Dynamic of Muslim Identity In Multicultural Politic of Australia." Jurnal THEOLOGIA 31, no. 2 (March 29, 2021): 313–38. http://dx.doi.org/10.21580/teo.2020.31.2.7946.
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This research aims to explore the dynamic of Muslim Identities in a multicultural context. Taking Brisbane as a research locus, the research investigates modes of conflict resolution that are enacted in a Muslim minority area by considering the operation of Islam and Islamic modes negotiating identity within the wider society. The prime concern of the research based on the questions of how does the Muslim in Australia expresses their identity by developing the adaptation strategy as social action in a multicultural context?. Based on the questions, this article focused on the issues of the strategy of Muslim that used in responding to view and practices of multiculturalism. This research shows that Muslims in Australia have a wide variety of historical and social backgrounds. Amid Australia's multicultural politics, Australian Muslims have different responses to negotiate Islamic identity on the one hand and as Australian citizens on the other. The adaptation of Muslim in Australia then ranges from a moderate pattern, accepting a secular culture, to being reactionary as the impact of the feeling of being marginalized people as a “stepchild” in Australian citizenship.
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Sussman, Sally, and Tony Day. "Orientalia, Orientalism, and The Peking Opera Artist as ‘Subject’ in Contemporary Australian Performance." Theatre Research International 22, no. 2 (1997): 130–49. http://dx.doi.org/10.1017/s030788330002054x.
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As brochures for the January 1996 Sydney Festival blare out ‘Feel the Beat. Feel the Heat!’ to draw the crowds of summering Sydney folk to performances of the National Dance Company of Guinea (already appropriated and stamped with approval by reviewers in San Francisco and London, who are quoted on the same flyer), the chairman and former artistic director of Playbox Theatre in Melbourne, Carrillo Gartner, worries about the strength of popular Australian opposition to Australia's expanding links with Asia. In an article on the holding of the 14th annual Federation for Asian Cultural Promotion in Melbourne, Gartner fears that ‘there are people in this community […] thinking that […] it is the demise of all they believe in their British heritage’. The focus of the article, though, is not the promotion of Asian culture but how to overcome Asian indifference to Australia and the problem of bringing Australian artists to the notice of Asian impresarios and audiences. Australian cultural cringe wins out over Australian Asia-literate political correctness. In another corner of the continent the director and playwright Peter Copeman has been attempting to replace ‘the Euro-American hand-me-downs and imitations’ of mainstream Australian theatre with a theatre project which explores ‘attitudes of the dominant Anglo-Celtic and the Vietnamese minority cultures towards each other, using the intercultural dialectic as the basis of dramatic conflict’.
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Pincock, Stephen. "Culture clash at Australian synchrotron." Nature 462, no. 7274 (December 2009): 706–7. http://dx.doi.org/10.1038/462706b.
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Jaggard, Ed. "Bodysurfers and Australian beach culture." Journal of Australian Studies 31, no. 90 (January 2007): 89–98. http://dx.doi.org/10.1080/14443050709388112.
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Frank, Helen. "Discovering Australia Through Fiction: French Translators as Aventuriers." Meta 51, no. 3 (September 21, 2006): 482–503. http://dx.doi.org/10.7202/013554ar.
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Abstract The translation into French of referents of Australia and Australianness in fiction necessitates a considerable variety of translational tendencies and interpretive choices. This study focuses on French translations of selected passages and blurbs from Australian fiction set in regional Australia to determine how referents of Australian flora, fauna, landscape and people are translated and interpreted in a non-English speaking cultural system. Guided by concerns for the target readers’ understanding of the text, French translators employ normative strategies and adaptive procedures common to translation to enhance reader orientation. There is, nonetheless, evidence of culture-specific appropriation of the text and systematic manipulation of Australian referents that goes beyond normative solutions. Such appropriation and manipulation stem from a desire to create and foster culture-specific suppositions about Australia consistent with French preoccupations with colonialism, the exotic, exploration and adventure.
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Rutherford, Leonie. "Forgotten Histories: Ephemeral Culture for Children and the Digital Archive." Media International Australia 150, no. 1 (February 2014): 66–71. http://dx.doi.org/10.1177/1329878x1415000115.
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The history of children's popular culture in Australia is still to be written. This article examines Australian print publication for children from the mid-nineteenth to the early twentieth centuries, together with radio and children's television programming from the 1950s to the 1970s. It presents new scholarship on the history of children's magazines and newspapers, sourced from digital archives such as Trove, and documents new sources for early works by Australian children's writers. The discussion covers early television production for children, mobilising digital resources that have hitherto not informed scholarship in the field.
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Bonta, Steven. "The lens of firstness: Shamanic/Aboriginal culture as cosmos-sign." Semiotica 2018, no. 221 (March 26, 2018): 143–73. http://dx.doi.org/10.1515/sem-2016-0139.
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AbstractHaving identified previously (Bonta 2015) the Peircean Category Firstness as the semiotic basis (or cultural Prime Symbol) for Australian Aboriginal culture, this paper examines the “lens” of Firstness as it is manifest in a variety of aboriginal (or “Shamanic”) cultures worldwide. By studying the semiotic contours of religion, language, social organization, and art, we find systemic prioritization of Firstness in its various manifestations, across a wide range of aboriginal cultures from Australia to the Indian Subcontinent to aboriginal Siberia and the New World. Shamanic culture, despite its ethnic and geographic variety, may therefore be represented as a semiotic type – and, in addition, one that, in its pristine form, is nearly extinct.
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Branson, Jan, and Don Miller. "Language and identity in the Australian deaf community." Language Planning and Language Policy in Australia 8 (January 1, 1991): 135–76. http://dx.doi.org/10.1075/aralss.8.08bra.
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This paper examines the relationship between the Deaf1, their language, Auslan2 (Australian Sign Language), and the encompassing dominant hearing society and its culture in the context of the development of effective language policies for the Deaf, not only within the context of schooling but in the years prior to formal education and beyond the school. The paper has developed out of an initial response by AUSLAB (the Australian Sign Language Advisory Board, formed by the Australian Association of the Deaf) to the Federal Government’s Green Paper, The Language of Australia: Discussion Paper on an Australian Literacy and Language Policy for the 1990s. (Commonwealth of Australia 1990), later superseded by the White Paper, Australia’s Language: The Australian Language and Literacy Policy (Commonwealth of Australia 1991a & b).
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Johns, A. H. "Hopes and Frustrations: Islamic and Middle Eastern Studies in Australia." Middle East Studies Association Bulletin 25, no. 2 (December 1991): 173–80. http://dx.doi.org/10.1017/s0026318400024251.
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Up to 1945 university education in Australia had little sense of engagement with any cultural traditions outside those of Western Europe. It was only in the aftermath of World War II that Australians began to realize that while their nation had powerful allies in Britain and America, nations with whom it had ties of kin and culture, it had on its doorstep in neighboring Southeast Asia and not so distant Northeast Asia, neighbors who might become both friends and close partners in regional associations.These were also the years during which the Australian government decided as a matter of policy to develop postgraduate studies in Australia so that Australians should no longer as a matter of course go to Britain for higher degrees. Both these factors came together in the establishment in 1946 of the Australian National University, an institution with an exclusive mission for post-graduate training. Significantly, among its foundation schools was the Research School of Pacific Studies, which included departments of Pacific History and Far Eastern History.
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BRYANT, LIA, and SUZANE LIM. "Australian-Chinese families caring for elderly relatives." Ageing and Society 33, no. 8 (July 30, 2012): 1401–21. http://dx.doi.org/10.1017/s0144686x12000657.
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ABSTRACTCaring for elderly relatives has predominately been explored from the standpoint of the needs and experiences of the hegemonic culture in multicultural countries like Australia, Canada and the United States of America. Australia, in particular, has paid scant attention to cultural and linguistically diverse groups in relation to caring for the aged. In this paper we focus on Chinese-Australian families caring for elderly relatives. We explore the traditional value of filial piety which is said to underpin social norms and beliefs about caring for aged parents in Chinese cultures. Specifically we draw on four in-depth interviews with Chinese-Australian care-givers of elderly relatives to identify meanings of filial piety and practices of filial piety. Findings indicate that while filial piety is still an important value in caring for the aged, meanings about how to practise filial piety are changing and vary across families.
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Phillips, Virginia. "Language, Cultural Identity and Empowerment in the Dominant Culture." Aboriginal Child at School 20, no. 2 (May 1992): 25–30. http://dx.doi.org/10.1017/s0310582200007781.
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Lack of a common means of verbal or written communication always creates problems of interpersonal communication and gives rise to misunderstandings and (possibly) prejudice against one or other party. On the surface, there would seem to be a good deal of merit in the suggestion that “if everyone spoke the same language, all these problems would disappear”. However, the matter is not as simple as it seems, for questions must be asked as to what language should be chosen, the dialect of it, and to what extent cultural factors, deeply related to the true understanding of how thought is expressed within a language, need to be addressed. In Australia, most reasonably well education Anglo-Celtic Australians asked these questions would immediately think of Standard Australian English (SAE), though working-class and indigenous Australians may consider it too “posh” and out of touch with their lifestyles. Few from the dominant group, however, would be even remotely aware of the degree to which cultural factors influence how thought is expressed in a language (as already mentioned), and how this influences the spoken language and, more particularly, the written language in a literate society.
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Kirkpatrick, Andy, and Denise Mulligan. "Cultures of learning." Australian Review of Applied Linguistics 25, no. 2 (January 1, 2002): 73–99. http://dx.doi.org/10.1075/aral.25.2.07kir.
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Abstract Australian university students are characterised in some quarters, and by employer groups especially, as lacking a high facility with literacy skills. But what literacy skills do students actually need for tertiary study in Australia today? What expectations do students and teachers have about learning the particular literacy skills needed to acquire, evaluate and convey information in their discipline? And to what extent are traditional notions of the culture of learning in Australian universities as ‘critically active’ reflected in practice? This paper compares course requirements and student reading practices in a selection of units in Business, Engineering, Health Science and Social Science and the findings challenge prevailing ideas of what constitutes ‘tertiary literacy’ in Australian universities.
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Morgan, Douglas, and Malcolm Slade. "A Case for Incorporating Aboriginal Perspectives in Education." Australian Journal of Indigenous Education 26, no. 2 (September 1998): 6–12. http://dx.doi.org/10.1017/s1326011100001848.
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In general, education in Australia is dominated by an out-of-date worldview that encourages fragmentation and actively excludes the philosophical views of its Aboriginal Australian students. Despite growing support for the principles and practice of equal opportunity and multi-culturalism, for Aboriginal Australians to benefit from education they are left with little choice but to participate in teaching programs that devalue or ignore their cultural identity. To meet the needs of students, education must undergo a philosophical transformation that makes the structure and content of academic programs more culturally sensitive and flexible. All students need to develop cross-cultural skills, including ways of thinking in terms of interconnectedness and cultural relativity within the dominant culture. Students need to be prepared to work within differing cultural paradigms and to have an understanding of the philosophical diversity of Australia's cultural context.