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Journal articles on the topic 'Australian feminism'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Genovese, Ann. "Unravelling Identities: Performance and Criticism in Australian Feminisms." Feminist Review 52, no. 1 (March 1996): 135–53. http://dx.doi.org/10.1057/fr.1996.12.

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The following article is an exploration of the non-linear and non-unified identities that make up Australian feminism. The main premise is that the divergent strands of rational and romantic thought, central to the project of liberalism, are inherent in the characterization of Australian feminisms. As a result, there have always been tensions between feminists, centred around politics of self-identification. These tensions continue to exist, but to be articulated in different ways in different decades as a result of the ever changing relationships between feminist, state and media/public discourses. These ideas are explored through comparing two key moments in our recent past in which differences between feminisms were declared. These two events – the Mary Daly visit to Australia to promote Gyn/Ecology in 1981, and the debate engendered by Helen Garner's The First Stone in 1995 – are taken to be performative metaphors through which the continuities and discontinuities of the nature of Australian feminisms can be subjectively explored.

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2

Le Masurier, Megan. "Desiring the (Popular Feminist) Reader: Letters to CLEO during the Second Wave." Media International Australia 131, no. 1 (May 2009): 106–16. http://dx.doi.org/10.1177/1329878x0913100112.

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The second wave of feminism in Australia became a popular reality for ordinary women through many forms of media, and especially through the new women's magazine Cleo. The reader letters published in Cleo throughout the 1970s provide rich, if productively problematic, evidence for the media historian's desire to interpret the meanings readers can make from magazines. In this case, the desire is to understand how younger, ordinary (non-activist) Australian women made sense of the immense challenge of feminism. Through letters written in response to Cleo's feminist journalism (and journalism about feminism), it is clear that a popular feminism was being experienced in the period of the second wave.

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3

VARNEY, DENISE. "Identity Politics in Australian Context." Theatre Research International 37, no. 1 (January 26, 2012): 71–73. http://dx.doi.org/10.1017/s0307883311000794.

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Identity mobilises feminist politics in Australia and shapes discursive and theatrical practices. Energised by the affirmative politics of hope, celebration and unity, Australian feminism is also motivated by injustice, prejudice and loss, particularly among Indigenous women and minorities. During the 1970s, when feminist theatre opened up creative spaces on the margins of Australian theatre, women identified with each other on the basis of an unproblematized gender identity, a commitment to socialist collectivism and theatre as a mode of self-representation. The emphasis on shared experience, collectivism and gender unity gave way in the 1980s to a more nuanced critical awareness of inequalities and divisions among women based on sexuality, class, race and ethnicity. My discussion spans broadly the period from the 1970s to the present and concludes with some commentary on recent twists and turns in identity politics.

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4

Fensham, Rachel. "Farce or Failure? Feminist Tendencies in Mainstream Australian Theatre." Theatre Research International 26, no. 1 (March 2001): 82–93. http://dx.doi.org/10.1017/s0307883301000086.

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A feminist analysis of the repertoire written and directed by women within mainstream Australian theatre at the end of the millennium reveals that, in spite of thirty years of active feminism in Australia, as well as feminist theatre criticism and practice, the mainstream has only partially absorbed the influence of feminist ideas. A survey of all the mainland state theatre companies reveals the number of women making work for the mainstream and discusses the production politics that frames their representation as repertoire. Although theatre has become increasingly feminized, closer analysis reveals that women's theatre is either contained or diminished by its presence within the mainstream or utilizes conventional theatrical genres and dramatic narratives. Feminist theatre criticism, thus, needs to become more concerned with the material politics of mainstream culture, in which gender relations are being reconstructed under the power of a new economic and social order.

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5

Jan Wilson, Tikka. "Feminism and Institutionalized Racism: Inclusion and Exclusion at an Australian Feminist Refuge." Feminist Review 52, no. 1 (March 1996): 1–26. http://dx.doi.org/10.1057/fr.1996.3.

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This article is a microlevel discussion of indigenous/white relations at an Australian feminist refuge. It argues that the organization and practices of the refuge, including those which were specifically ‘feminist’ and those purporting to be anti-racist, reproduced a pattern of institutional racism which privileged and naturalized ‘whiteness’, white feminism and white women, and perpetuated the racial disadvantage of Aboriginal women, including continuing accountability to white colonizing women, loss of employment and economic security and contingent rather than guaranteed access to appropriate domestic violence crisis services. The article focuses on three interrelated concepts which were fundamental to the white women's construction and legitimation of their positions in the events: ‘sisterhood’, ‘multiculturalism’ and ‘the good feminist worker’.

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6

Gilbert, Helen, Peta Tait, Venetia Gillot, Julie Holledge, Anna Messariti, Lydia Miller, and Mary Moore. "Converging Realities: Feminism in Australian Theatre." Theatre Journal 47, no. 3 (October 1995): 430. http://dx.doi.org/10.2307/3208908.

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7

Murdolo, Adele. "Warmth and Unity with all Women?" Feminist Review 52, no. 1 (March 1996): 69–86. http://dx.doi.org/10.1057/fr.1996.8.

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In this paper I discuss the four Women and Labour conferences which were held in Australian capital cities over the seven years between 1978 and 1984. I explore the ways in which the history of Australian feminist activism during this period could be written, questioning in particular the claim that the Women and Labour conferences have been central to the history of Australian feminism. I discuss the ways in which a historical sense could be established, using writings about the conferences as historical ‘evidence’, that race and ethnic divisions between women had not been important to the ‘women's movement’ until 1984. In other words, I challenge the construction of this conference as a turning point – not only in the feminist politicization of immigrant and Aboriginal women, but also in the politicization of all feminists about race and ethnic divisions. More broadly, I am interested in how a history would be written if it aimed to get to the ‘truth’ about racism and about the feminist activism of immigrant women. How would the apparent lack of written ‘evidence’ – at least until 1984 – of immigrant women's feminist activism, and of the awareness of Australian feminists about issues of racism, be written into this history? In addition, I suggest that it is important to the writing of feminist history in Australia that published documentation has been mostly produced by anglo women, and is thus partial and mediated by the lived, embodied experiences of anglo women. Finally, my intention is to interrogate commonly understood narratives about Australian feminist history, to challenge their seamlessness, and to suggest the importance of recognizing the tension within feminist discourses between difference as benign diversity and difference as disruption.

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8

Colley, Linda, and Catherine White. "Neoliberal feminism: The neoliberal rhetoric on feminism by Australian political actors." Gender, Work & Organization 26, no. 8 (September 21, 2018): 1083–99. http://dx.doi.org/10.1111/gwao.12303.

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9

Wilson, Tikka Jan. "Feminism and Institutionalized Racism: Inclusion and Exclusion at an Australian Feminist Refuge." Feminist Review, no. 52 (1996): 1. http://dx.doi.org/10.2307/1395769.

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10

Stavropoulos, Pam. "Conservative intellectuals and feminism: The Australian case." Australian Journal of Political Science 25, no. 2 (November 1990): 218–27. http://dx.doi.org/10.1080/00323269008402119.

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11

Cox, Eva, Naomi Parry, and Marilyn Lake. "Getting Equal: the History of Australian Feminism." Labour History, no. 84 (2003): 145. http://dx.doi.org/10.2307/27515910.

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12

Sanders, Belinda. "Response to Denise Thompson's ‘defining feminism’,Australian feminist studies,no. 20, summer 1994." Australian Feminist Studies 10, no. 21 (March 1995): 213–17. http://dx.doi.org/10.1080/08164649.1995.9994778.

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13

Nolan, Melanie. "The ‘Playful Pluralist’: The Pioneer Genre-Roaming of ‘Crypto-Feminist’ Coral Lansbury." Literature & History 28, no. 2 (September 14, 2019): 175–93. http://dx.doi.org/10.1177/0306197319870370.

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Coral Lansbury wrote in a number of different registers and genres. Serially, she was an Australian radio script and ‘soaps’ writer, studied in New Zealand as an expatriate, became a Distinguished Professor of English specialising in British Victorian Studies in the USA and then a novelist. As well as boomeranging between writing careers and countries of the Anglosphere, the thrice-married Lansbury experienced widowhood, unmarried motherhood and divorce; she abandoned her child to her husband and later reconciled with her son. Her life reads like a plot from one of her novels. Lansbury was not active in women’s associations or the organised feminist movement. Her radio work, lectures and book tours in which she expounded her ‘crypto’ and, then later, ‘economic’ and ‘conservative-anarchist’ feminism were ephemeral. I argue that she should be repatriated into the history of postwar Australian feminism because, while mercurial and living in the USA, she pursued an expatriate professional strategy successfully and consistently sought to extend women’s vocation through kinds of popular literature. Her work reveals pluralism as much as contradiction.

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Paisley, Fiona. "Citizens of their World: Australian Feminism and Indigenous Rights in the International Context, 1920s and 1930s." Feminist Review 58, no. 1 (February 1998): 66–84. http://dx.doi.org/10.1080/014177898339596.

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Inter-war Australia saw the emergence of a feminist campaign for indigenous rights. Led by women activists who were members of various key Australian women's organizations affiliated with the British Commonwealth League, this campaign proposed a revitalized White Australia as a progressive force towards improving ‘world’ race relations. Drawing upon League of Nations conventions and the increasing role for the Dominions within the British Commonwealth, these women claimed to speak on behalf of Australian Aborigines in asserting their right to reparation as a usurped people and the need to overhaul government policy. Opposing inter-war policies of biological assimilation, they argued for a humane national Aboriginal policy including citizenship and rights in the person. Where white men had failed in their duty towards indigenous peoples, world women might bring about a new era of civilized relations between the races.

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15

Hopkins, Susan. "UN celebrity ‘It’ girls as public relations-ised humanitarianism." International Communication Gazette 80, no. 3 (August 25, 2017): 273–92. http://dx.doi.org/10.1177/1748048517727223.

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This article combines framing analysis and critical textual analysis in a qualitative investigation of the ways in which popular culture texts, in particular articles in Australian women's magazines, frame transnational celebrity activism. Using three recent case studies of commercial representations of popular female celebrities – Nicole Kidman in Marie Claire (Australia), Angelina Jolie in Vogue (Australia) and Emma Watson in Cleo (Australia) – this study dissects framing devices to reveal the discursive tensions which lie beneath textual constructions of celebrity humanitarianism. Through a focus on United Nations Women's Goodwill Ambassadors, and their exemplary performances of popular humanitarianism, I argue that feminist celebrity activists may inadvertently contradict the cause of global gender equality by operating within the limits of celebrity publicity images and discourses. Moreover, the deployment of celebrity women, who have built their vast wealth and global influence through the commodification of Western ideals of beauty and femininity, betrays an approach to humanitarianism, which is grounded in the intersection of neocolonial global capitalism, liberal feminism and the ethics of competitive individualism.

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16

Andrews, Kylie. "Broadcasting inclusion and advocacy: a history of female activism and cross-cultural partnership at the post-war ABC." Media International Australia 174, no. 1 (September 18, 2019): 97–108. http://dx.doi.org/10.1177/1329878x19876331.

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During the first decade of television in Australia, a cohort of female broadcasters used their hard-won positions at the Australian Broadcasting Commission (ABC) to challenge the social and cultural complacencies of post-war society. Counteracting the assumption that women were largely absent in post-war broadcasting, this research discusses how two of these producers used their roles as public broadcasters to enact their own version of feminism, a social and cultural activism framed through active citizenship. Critiquing race, gender and national identity in their programmes, they partnered with Indigenous Australian activists and worked to amplify the voices of minorities. Referring to documentaries produced in Australian television’s formative years, this article describes how ABC producers Therése Denny and Joyce Belfrage worked to disrupt programming cultures that privileged homogeneous Anglo-Australian perspectives. As a consequence, documentaries like A Changing Race (1964) presented empathetic and evocative content that challenged xenophobic stereotypes and encouraged cross-cultural understandings.

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17

Lilley, Kate. "Between Anthologies: Feminism and genealogies of Australian women's poetry." Australian Feminist Studies 12, no. 26 (October 1997): 265–73. http://dx.doi.org/10.1080/08164649.1997.9994866.

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18

Susan, Sheridan. "Transvestite feminism: the politics of the australian woman, 1894." Women's History Review 2, no. 3 (September 1, 1993): 349–61. http://dx.doi.org/10.1080/09612029300200076.

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19

Larbalestier, Jan. "The politics of representation: Australian aboriginal women and feminism." Anthropological Forum 6, no. 2 (January 1990): 143–57. http://dx.doi.org/10.1080/00664677.1990.9967404.

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20

Allen, Felicity. "Feminism and Behaviourism in Academia: Strategies for Change." Behaviour Change 8, no. 1 (March 1991): 10–16. http://dx.doi.org/10.1017/s0813483900006860.

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This paper considers the employment of women academics in Australia and describes ideological sources of individual cognitions about the acceptability of the jobs typically performed by women in academia. A cognitive-behavioural model is used to explore the role of certain group behaviours in maintaining power divisions between the sexes. It is suggested that women can control aspects of their interactions with others in ways that might facilitate their promotion. The importance of time and resource management in making these changes is emphasised. The questions of reconciling the issues of feminism and behaviourism in dealing with co-workers in tertiary education are discussed. The context is not a client/therapist interaction and the model of behaviour change underlying this article is participant rather than administrative, in that it assumes that at least some members of both sexes within Australian universities will take responsibility for self-directed behaviour change. The purpose of this paper is to consider the areas of academic politics, both micro and macro, which might be susceptible to change by people using self-directed behaviour modification techniques.

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21

Dominijanni, Ida. "Rethinking the Change: Italian Feminism Between Crisis and Critique of Politics." Cultural Studies Review 11, no. 2 (October 11, 2013): 25–35. http://dx.doi.org/10.5130/csr.v11i2.3636.

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I think of the kinds of questions that I’ve heard female researchers and students ask of Italian feminism in Sydney, Melbourne and Auckland. I think of a certain ease of dialogue between men and feminists that is less suspicious than what we’re used to in Italy. There is an openness to the other and to otherness, which might derive from Australia being a multicultural society. The relativisation of Europe, and even more so of Italy, happens spontaneously when looked at from Australia with Asia in between. All this adds up to an ‘Australian Effect’ that has profoundly changed me and that in turn changes my way of talking about the ‘Italian Effect’. I am therefore writing from within a relationship to this context that already marks me, questions me and dislocates me, and my intention is to yield not so much a thought as a practice of thought, born and bred in close proximity to a political practice.

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22

Campbell, Sheralyn, Kylie Smith, and Kate Alexander. "Spaces for Gender Equity in Australian Early Childhood Education in/Between Discourses of Human Capital and Feminism." Australasian Journal of Early Childhood 42, no. 3 (September 2017): 54–62. http://dx.doi.org/10.23965/ajec.42.3.07.

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IN THIS ARTICLE WE use feminist post-structuralist concepts of discourse and relations of power to question how a neoliberal regime of truth in Australian early childhood education impacts educators currently working for gender equity with children, prior to their entry to schooling. We show how this regime of truth is endorsed and transferred in and by key documents of the Australian National Quality Framework (NQF) including the National Quality Standard (NQS) and the Early Years Learning Framework (EYLF) in which discourses of universal rights, individual freedom and choice, and human capital dominate approaches to inclusion and diversity that govern gender equity work (ACECQA, 2011, 2017a, 2017b; DEEWR, 2009; NSW Education, 2016). Our article addresses how some educators use their understandings of feminism to negotiate spaces for gender equity work within the theoretical, political and ethical tensions arising in/between discourses that constitute this neoliberal regime of truth.

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23

Varga, Donna, and Deborah Brennan. "The Politics of Australian Child Care: From Philanthropy to Feminism." History of Education Quarterly 36, no. 3 (1996): 316. http://dx.doi.org/10.2307/369395.

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24

Ispa, Jean, and Deborah Brennan. "The Politics of Australian Child Care: From Philanthropy to Feminism." Family Relations 45, no. 1 (January 1996): 122. http://dx.doi.org/10.2307/584792.

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25

Brewster, A. "Brokering cross-racial feminism: Reading indigenous Australian poet Lisa Bellear." Feminist Theory 8, no. 2 (August 1, 2007): 209–21. http://dx.doi.org/10.1177/1464700107078143.

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26

Paul, Mandy. "Women are Transmogrifying: History, Feminism and Australian Museums, 1975–2001." Journal of Australian Studies 40, no. 2 (April 2, 2016): 140–55. http://dx.doi.org/10.1080/14443058.2016.1156723.

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27

Tait, Peta. "Danger Delights: Texts of Gender and Race in Aerial Performance." New Theatre Quarterly 12, no. 45 (February 1996): 43–49. http://dx.doi.org/10.1017/s0266464x00009611.

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Circus artists, especially aerial performers and wire-walkers, transgress and reconstruct the boundaries of racial and gender identity as part of their routine. In the following article, Peta Tait analyzes the careers of two twentieth-century Australian aerialists of Aboriginal descent who had to assume alternative racial identities to facilitate and enhance their careers. Both Con Colleano, who became a world-famous wire-walker in the 1920s, and Dawn de Ramirez, a side-show and circus aerialist who worked in Europe in the 1960s, undermined the social separation of masculine and feminine behaviours in their acts. Theories of the body and identity, including those of Foucault and Judith Butler, inform this critique of the performing body in circus. The author, Peta Tait, is a playwright and drama lecturer at the University of New South Wales. She is author of Original Women's Theatre (1993) and Converging Realities: Feminism in Australian Theatre (1994).

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28

Miller, Elizabeth. "Women in Australian Pentecostalism: Leadership, Submission, and Feminism in Hillsong Church." Journal for the Academic Study of Religion 29, no. 1 (May 2, 2016): 52–76. http://dx.doi.org/10.1558/jasr.v29i1.26869.

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29

Laurie, Timothy, Catherine Driscoll, Liam Grealy, Shawna Tang, and Grace Sharkey. "Towards an Affirmative Feminist Boys Studies." Boyhood Studies 14, no. 1 (June 1, 2021): 75–92. http://dx.doi.org/10.3167/bhs.2020.140106.

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This critical commentary considers the significance of Connell’s The Men and the Boys in the development of an affirmative feminist boys studies. In particular, the article asks: How can research on boys contribute to feminist research on childhood and youth, without either establishing a false equivalency with girls studies, or overstating the singularity of “the boy” across diverse cultural and historical contexts? Connell’s four-tiered account of social relations—political, economic, emotional, and symbolic—provides an important corrective to reductionist approaches to both feminism and boyhood, and this article draws on The Men and the Boys to think through contrasting sites of identity formation around boys: online cultures of “incels” (involuntary celibates); transmasculinities and the biological diversity of the category “man”; and the social power excercised within an elite Australian boys school. The article concludes by identifying contemporary challenges emerging from the heuristic model offered in The Men and the Boys.

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30

Laurie, Timothy, Catherine Driscoll, Liam Grealy, Shawna Tang, and Grace Sharkey. "Towards an Affirmative Feminist Boys Studies." Boyhood Studies 14, no. 1 (June 1, 2021): 75–92. http://dx.doi.org/10.3167/bhs.2021.140106.

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This critical commentary considers the significance of Connell’s The Men and the Boys in the development of an affirmative feminist boys studies. In particular, the article asks: How can research on boys contribute to feminist research on childhood and youth, without either establishing a false equivalency with girls studies, or overstating the singularity of “the boy” across diverse cultural and historical contexts? Connell’s four-tiered account of social relations—political, economic, emotional, and symbolic—provides an important corrective to reductionist approaches to both feminism and boyhood, and this article draws on The Men and the Boys to think through contrasting sites of identity formation around boys: online cultures of “incels” (involuntary celibates); transmasculinities and the biological diversity of the category “man”; and the social power excercised within an elite Australian boys school. The article concludes by identifying contemporary challenges emerging from the heuristic model offered in The Men and the Boys.

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31

Molinier, Pascale. "Care, attachements et nouvelles citoyennetés." Regions and Cohesion 7, no. 3 (December 1, 2017): 74–92. http://dx.doi.org/10.3167/reco.2017.070306.

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*Full article is in FrenchEnglish abstract:Through the metaphor of a bridge of interdependence, this article brings together two traditions—Western ecofeminism and Amerindian feminist thought—focusing on two intellectuals and activists: the Australian philosopher Val Plumwood and yanacona leader, Maria Ovidia Palechor. Drawing on their convergence around territory and attachments between humans and non-humans, the article’s purpose is to show the plurality of feminist voices that characterizes new citizenship and not to stifl e it under the chape of a single Western trend of feminism. Contrary to rationalist conceptions of citizenship based on identical preference (democracy of the brothers), it is a matt er of valuing att achments and relational responsibility as conditions for a dysharmonic democracy based on the plurality of voices.Spanish abstract:A través de la metáfora de un puente de interdependencia, este artículo reúne dos tradiciones—el ecofeminismo occidental y el pensamiento feminista amerindio—centrándose en dos intelectuales y activistas: el filósofo australiano Val Plumwood y la líder yanacona María Ovidia Palechor. Basándose en su convergencia en torno al territorio y los vínculos entre los seres humanos y los no humanos, el propósito del artículo es mostrar la pluralidad de voces feministas que caracteriza a la nueva ciudadanía y no sofocarla bajo la cápsula de una sola tendencia occidental del feminismo. Contrariamente a las concepciones racionalistas de la ciudadanía basada en la preferencia de lo idéntico (democracia de los hermanos), se trata de valorar los apegos y la responsabilidad relacional como condiciones para una democracia disarmónica basada en la pluralidad de voces.French abstract:À travers la métaphore d’un pont de l’interdépendance, cet article met en dialogue deux traditions – l’écoféminisme occidental et la pensée féministe amérindienne –, en se centrant sur deux intellectuelles et activistes : la philosophe australienne Val Plumwood et la leader yanacona Maria Ovidia Palechor. S’appuyant sur leurs convergences autour du territoire et des att achements entre les humains et envers les non humains, le propos de l’article est d’exposer la pluralité des voix féministes qui caractérise les nouvelles citoyennetés, et de ne pas l’étouff er sous la chappe d’une seule tendance occidentale du féminisme. À rebours des conceptions rationalistes de la citoyenneté fondées sur la préférence à l’identique (démocratie des frères), il s’agit de valoriser les attachements et la responsabilité relationnelle comme conditions d’une démocratie dysharmonique fondée sur la pluralité des voix.

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32

Salter, Michael. "Men's Rights or Men's Needs? Anti-Feminism in Australian Men's Health Promotion." Canadian Journal of Women and the Law 28, no. 1 (April 2016): 69–90. http://dx.doi.org/10.3138/cjwl.28.1.69.

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33

Redhead, Steve, and Chelsea Litchfield. "Has She Got "Sex Appeal?": Critical Feminism and the Australian Sports Media." International Journal of Interdisciplinary Studies in Communication 9, no. 2 (2015): 1–12. http://dx.doi.org/10.18848/2324-7320/cgp/v09i02/53604.

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34

Phillips, Ruth. "Undoing an activist response: feminism and the Australian government's domestic violence policy." Critical Social Policy 26, no. 1 (February 2006): 192–219. http://dx.doi.org/10.1177/0261018306059771.

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35

Beecher, Sue. "The Treasure Chest of Diversity: Contemporary Australian Jewish Women Respond to Feminism." Australian Feminist Studies 14, no. 30 (October 1999): 267–80. http://dx.doi.org/10.1080/08164649993100.

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36

Yates, Lyn. "Revisiting feminism and Australian education:Who speaks? What questions? What contexts? What impact?" Discourse: Studies in the Cultural Politics of Education 29, no. 4 (December 2008): 471–81. http://dx.doi.org/10.1080/01596300802410193.

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37

Colebrook, Claire. "From Radical Representations to Corporeal Becomings: The Feminist Philosophy of Lloyd, Grosz, and Gatens." Hypatia 15, no. 2 (2000): 76–93. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00315.x.

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Contrasting the work of Genevieve Lloyd, Elizabeth Grosz, and Moira Gatens with the poststrueturalist philosophy of Judith Butler, this paper identifies a distinctive “Australian” feminism. It argues that while Butler remains trapped by the matter/representation binary, the Spinozist turn in Lloyd and Gatens, and Grosz's work on Bergson and Deleuze, are attempts to think corporeality.

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38

O'Connell, Kylie. "Two conferences: Feminism in transit 3: 19–20 July 1996, Australian National University; diverse feminisms 2: Interdisciplinary feminist studies network, 19–20 October 1996, University of Sydney." Australian Feminist Studies 12, no. 25 (April 1997): 139–40. http://dx.doi.org/10.1080/08164649.1997.9994846.

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39

Taylor, Sandra. "Discourses of difference in gender equity policy in Australian education: Feminism and marginalisation." Melbourne Studies in Education 44, no. 2 (November 2003): 49–67. http://dx.doi.org/10.1080/17508487.2003.9558598.

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40

Gleeson, Kate. "From Suck magazine to Corporate Paedophilia. Feminism and pornography — Remembering the Australian way." Women's Studies International Forum 38 (May 2013): 83–96. http://dx.doi.org/10.1016/j.wsif.2013.02.012.

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41

Lilburn, Sandra, Susan Magarey, and Susan Sheridan. "Celebrity Feminism as Synthesis: Germaine Greer, The Female Eunuch and the Australian print media." Continuum 14, no. 3 (November 2000): 335–48. http://dx.doi.org/10.1080/713657725.

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42

Kealey, Linda, and Chilla Bulbeck. "Living Feminism: The Impact of the Women's Movement on Three Generations of Australian Women." Labour History, no. 75 (1998): 227. http://dx.doi.org/10.2307/27516615.

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43

Lee, I.-Fang. "Crisis of care and education in the early years: Paradoxical moments in the global pandemic." Global Studies of Childhood 10, no. 4 (December 2020): 385–94. http://dx.doi.org/10.1177/2043610620978491.

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Care in the early years entails more than childcare. This paper has three major sections. In the first section, I begin with an introduction and a quick overview of the ECEC system in Australia. This snapshot of the Australian ECEC system presents a messy map of the care and education system for young children under a neoliberal political economy to elucidate what this may mean in the face of the COVID-19 pandemic. With this contextual background of the ECEC system in Australia, in the second section I discuss my theoretical, ethical, political, ontological, and epistemological positioning when re-imagining and reconceptualizing what a socially just ECEC landscape might look like through the lens of a feminism approach. This onto-epistemological discussion explains the shift toward a feminist approach and how this enables me to (re)think about care and education in the early years differently. Taking up this different set of analytical tools with a post-structural sensibility of the politics of caring, in the third section, I continue on to critical analyses and discussions, highlighting the paradoxes of care and education in the early years. A key aim of this paper is to un-settle the taken-for-granted ways of thinking and talking about ECEC in Australia. I build my discussions by unsettling the dominant ways of thinking about care and education in the early years to deconstruct the narrowed political rhetoric of care in the early years as childcare only. I assert such a critical analytical position requires a new language from a new onto-epistemological positioning to mobilize a different system of reasoning as a strategy for re-imagining a new landscape toward an ethical world with social justice and greater social inclusion for all children.

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Zhang, Xiuqing. "Ecofeminism in Thea Astley’s Drylands." Advances in Language and Literary Studies 11, no. 3 (June 30, 2020): 42. http://dx.doi.org/10.7575/aiac.alls.v.11n.3p.42.

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Australian multi-award-winning novelist Thea Astley was a great writer in promoting feminism and ecofeminism in her later years’ writing. This paper analyzes her fourth Miles Franklin award novel — Drylands from the perspective of ecofeminism. From analysis, it draws a conclusion that Astley makes a lot of efforts to raise readers’ awareness that her women characters’ liberation depends on their economic independence but it will be a hard and long way to achieve the final emancipation of women and total equality between women and men.

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Smith, Michelle J. "Colonial Feminism and Australian Literary Culture in Ethel and Lilian Turner's the Parthenon (1889–92)." Women's Writing 21, no. 2 (April 3, 2014): 185–201. http://dx.doi.org/10.1080/09699082.2014.906709.

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Bennett, Laura. "Women, Exploitation and the Australian Child-Care Industry: Breaking the Vicious Circle." Journal of Industrial Relations 33, no. 1 (March 1991): 20–40. http://dx.doi.org/10.1177/002218569103300102.

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In Australia in the 1990s, a complex combination of industrial and political factors interact with gender to produce the exploitation of child-care workers. Examination of the industry reveals the crucial role that government funding and policy play in determining working conditions. Analysis of the child-care industry also highlights the extent to which conditions in the industry are determined by a complex regulatory apparatus comprising legislation, regulations and departmental guidelines specific to the industry in addition to awards. Concentration on the characteristics of a distinctly female dominated industry reveals some of the limitations of mainstream industrial relations theory. It is clear that neither industrial relations nor feminism has yet provided the theoretical tools necessary not simply to explain the exploitation of women workers in such industries but also to overcome it.

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Muir, Kathie. "Feminism and Representations of Union Identity in Australian Union Banners of the 1980s and Early 1990s." Labour History, no. 79 (2000): 92. http://dx.doi.org/10.2307/27516731.

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Goodall, Heather. "Tracing Southern Cosmopolitanisms: the intersecting networks of Islam, Trade Unions, Gender and Communism, 1945-1965." Cosmopolitan Civil Societies: An Interdisciplinary Journal 3, no. 3 (November 29, 2011): 108–39. http://dx.doi.org/10.5130/ccs.v3i3.2296.

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At the end of World War 2, there were high hopes across the Indian Ocean for a new world in which the relationships between working people would mean more than the borders which separated them. This paper will explore the fate of the hopes for new worlds, in the decades after 1945, by following the uneven relationships among working class Australians, Indonesians and Indians in the aftermath of an intense political struggle in Australia from 1945 to 1949 in support of Indonesian independence. They had been brought together by intersections between the networks established through colonialism, like trade unions, communism and feminism, with those having much longer histories, like Islam. The men and women in this Australian setting expressed their vision in 1945 for a future of universal and transnational networks across the Indian Ocean which would continue the alliances they had found so fruitful. Today their experiences as well as their hopes might be called cosmopolitanism – they expected that the person-to-person friendships they were forming could be sustained and be able to negotiate the differences between them to achieve common aims. Although these hopes for new futures of universal alliances and collaborations were held passionately in the 1940s, all seem to have died by 1970, diverted by newly independent national trajectories and defeated by the Cold War. Yet many of the relationships persisted far longer than might be expected and their unravelling was not inevitable. This paper will trace the course of a few of the relationships which began in the heat of the campaigns in Australia, 1943 to 1945, in order to identify the continuing common ground as well as the rising tensions which challenged them.

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Varney, Denise. "‘Droughts and Flooding Rains’: Ecology and Australian Theatre in the 1950s." New Theatre Quarterly 38, no. 4 (October 18, 2022): 319–32. http://dx.doi.org/10.1017/s0266464x22000239.

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This article uses historical-ecological insights for a re-reading of two little-known mid-twentieth-century Australian plays, Oriel Gray’s The Torrents and Eunice Hanger’s Flood, which highlight developments relevant to the environmental disasters of today. In particular, the article focuses on the significance of key cultural assumptions embedded in the texts – and a revival of The Torrents in 2019 – including those to do with land use in a period of accelerating development. This approach offers new insights into the dominance of mining, irrigation, and dam-building activities within the Australian ethos, landscape, and economy. One of these insights is the framing of development as progressive. The article thus also examines how development projected as progressive takes place amid the continuing denial of prior occupation of the land by First Nations peoples and of knowledge systems developed over thousands of years. The intersectional settler-colonialist-ecocritical approach here seeks to capture the compounding ecosystem that is modern Australian theatre and its critique. The intention is not to apply revisionist critiques of 1950s plays but to explore the historical relationship between humans, colonialism, and the physical environment over time. Denise Varney is Professor of Theatre Studies in the School of Culture and Communication at the University of Melbourne. Her research is in modern and contemporary theatre and performance, with published work in the areas of ecocriticism, feminism, and Australian theatre. Her most recent book is Patrick White’s Theatre: Australian Modernism on Stage 1960–2018 (Sydney University Press, 2021).

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DesLandes, Ann, Marlene Longbottom, Crystal McKinnon, and Amanda Porter. "White Feminism and Carceral Industries: Strange Bedfellows or Partners in Crime and Criminology?" Decolonization of Criminology and Justice 4, no. 2 (November 30, 2022): 5–34. http://dx.doi.org/10.24135/dcj.v4i2.39.

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In this article, we examine the existing policy and academic literature on punitive responses to gender-based and family violence, focusing, in particular, on women’s police stations. Specialist women’s police stations have been a feature of policing in Argentina, Brazil, and other South American as well as Central American countries since the late 1980s. They are considered to be a phenomenon of ‘the global South’, having also been set up in some African and Asian countries including Sierra Leone and India. In this article, we critique research on women’s police stations as well as the public discourse within which women’s police stations are being proposed as a solution to domestic violence – looking at questions of research design, methodology, empiricism, ethics, and criminological claims to knowledge or ‘truth’. We reflect on the significant dangers posed by the potential transfer of women’s police stations to the Australian context, especially for sovereign Indigenous women and girls. Finally, we critique what we see as deep-seated contradictions and anomalies inherent in ‘southern theory’ and white feminist carceralism.

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