Journal articles: 'Australian multiculturalism'

1

Lim, Ly Ly. "A Multicultural Act for Australia." Cosmopolitan Civil Societies: An Interdisciplinary Journal 10, no. 2 (July 27, 2018): 47–66. http://dx.doi.org/10.5130/ccs.v10i2.5981.

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Multiculturalism as a public policy framework depends on states identifying cultural differences among their citizens as salient for resource allocation, political participation and human rights. The adoption of multiculturalism as a term and a framework signifies the recognition of a politics of difference within a liberal democratic framework of identities and aspirations. Yet the national government in Australia unlike any other country with espoused policies of multiculturalism has chosen to have neither human rights nor multicultural, legislation. This paper argues that multicultural societies require either or both sets of legislation to ensure both symbolic affirmation and practical implementation. Taking inspirations from international, Australian State and Territory based multicultural and diversity legislations, and modelling on the Australian Workplace Gender Equality Act of 2012, this paper explores what should be included in a national multicultural legislation and how it could pragmatically operationalise in Australia to express multiculturalism’s emancipatory agenda.

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Osuri, Goldie. "Transnational Bio/Necropolitics: Hindutva and its Avatars (Australia/India)." Somatechnics 1, no. 1 (March 2011): 138–60. http://dx.doi.org/10.3366/soma.2011.0011.

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In the US diasporic context, Kamat and Matthews (2003) have traced how Hindu nationalists draw on multiculturalist discourse for their presence while simultaneously funding cultural and political projects in India that incite hate and conduct violence against Muslim and Christian communities. In the Australian context, Hindu nationalist organisations have legitimised and consolidate themselves through the rhetoric of liberal multiculturalism. Such strategies which draw on state rhetoric of multiculturalism while simultaneously engaging in hate campaigns against Muslim and Christian others demonstrates Hindutva's ability to operate through a transnational necropolitics. This paper explores how a state biopolitics of multiculturalism enables the violence of Hindutva's necropolitics in the transnational routes between Australia and India.

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Bettoni, Camilla, and Barry Leal. "Multiculturalism and Modern Languages in Australian Universities." Language Problems and Language Planning 18, no. 1 (January 1, 1994): 19–37. http://dx.doi.org/10.1075/lplp.18.1.02bet.

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SOMMARIO Il multiculturalismo e le lingue moderne nelle università australiane In questo articolo si esamina l'insegnamento delle lingue moderne nelle istituzioni universitarie australiane, contrastando la diffusa immagine di paese multiculturale e multilingue che 1'Australia ha di se stessa con la scarsa importanza accademica che essa accorda alle lingue come insegnamenti universitari. Ironicamente, questo contraste è particolarmente marcato proprio nel caso delle lingue comunitarie. Si conclude che la conseguenza di questa politica linguistica potrebbe facilmente portare al multiculturalismo senza il multilingualismo. RESUMO Multkulturismo kaj moderna] lingvoj en australiaj universitatoj La artikolo ekzamenas la instruadon de modernaj lingvoj en australiaj universitatoj, kontrastigante la vaste konatan bildon de Aüstralio kiel multkultura kaj multlingva socio kun la malalta graveco, kiun gi aljugas al lingvoj kiel universitataj temoj. Estas ironie, ke tiu kontrasto estas aparte frapa ce lingvoj de la komunumoj. La aütoroj konkludas, ke la rezulto de nunaj evoluoj povus facile esti multkulturismo sen multlingvismo.

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4

Rajkhowa, Arjun. "'Team Australia': Reviewing Australian nationalism." Pacific Journalism Review 21, no. 1 (May 1, 2015): 99. http://dx.doi.org/10.24135/pjr.v21i1.150.

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This essay reviews different notions about and approaches to nationalism in Australia in the year 2014 as seen through media commentary generated by the incumbent conservative Coalition government’s declaration of new anti-terror initiatives (September-October 2014) and Prime Minister Tony Abbott’s use of the metaphor ‘Team Australia’. The aim is to shed light on divergent understandings of the place of nationalism in contemporary Australian politics and society. Nationalism can be both a means of engendering electoral and political affiliation and a more diffuse sentiment that pervades broader community ties in ways that go beyond mediated mobilisation. Multiculturalism as a trope, construct and category of political analysis serves as a useful context within which competing claims of national identity and nationalism may be examined. Multiculturalism is a well-embedded notion in Australia. However, continuing conflicts and international events constantly re-inflect understandings of nationalism and national unity against the backdrop of Australian multiculturalism. This essay surveys approaches to Abbott’s declarations and poses queries for future research on discourse and nationalism in Australia.

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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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BOROWSKI, ALLAN. "Creating a Virtuous Society: Immigration and Australia's Policies of Multiculturalism." Journal of Social Policy 29, no. 3 (July 2000): 459–75. http://dx.doi.org/10.1017/s0047279400006036.

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Australia's post-war programme of mass immigration has been accompanied by growing ethnic and racial diversity. This process of diversification accelerated markedly from the 1970s onwards after the abandonment of the White Australia Policy in the 1960s. Despite this diversification, Australia has been able to sustain itself as a peaceful liberal democracy. It is the contention of this article that Australia's policies of multiculturalism have played an important role in contributing to this state of relative peacefulness. This article seeks to assemble some evidence from the Australian experience to ‘test’ the notion that the peacefulness of Australian society may, in some measure, be understood as a product of the contribution of its policies of multiculturalism to engendering and reinforcing those very virtues which liberal democracies require in order to sustain themselves over time.

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7

Shaparov, A. "From «White Australia» to Multiculturalism." World Economy and International Relations, no. 3 (2010): 96–104. http://dx.doi.org/10.20542/0131-2227-2010-3-96-104.

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The article deals with issues of the immigration policymaking and its implementation in Australia. Factors influencing the change of the national immigration policy models are revealed. Problems and modern condition of an immigration policy are covered. The Australian experience in quality improvement of the involved migrants' human capital is generalized.

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8

Ang, Ien. "The Curse of the Smile: Ambivalence and the ‘Asian’ Woman in Australian Multiculturalism." Feminist Review 52, no. 1 (March 1996): 36–49. http://dx.doi.org/10.1057/fr.1996.5.

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This article critiques Australia's official discourse of multiculturalism, with its rhetoric of ‘celebrating cultural diversity’ and tolerance, by looking at the way in which this discourse suppresses the ambivalent positioning of ‘Asians’ in Australian social space. The discourse of multiculturalism and the official, economically motivated desire for Australia to become ‘part of Asia’ has resulted in a relatively positive valuation of ‘Asia’ and ‘Asians’, an inversion from the racist exclusionism of the past. Against the self-congratulatory stance of this discourse, this article signals the operation of ambivalence at two levels: at the structural level, insofar as it points to the inherent contradictions in the idea of the ‘multicultural nation’ and its fantasy of a harmonious ‘unity-in-diversity’, and at the subjective level, in the sense that the ethos of multiculturalism doesn't erase the ambivalent relations of acceptance/rejection between majority and minority subjects. Several instances of such ambivalence pertaining to the positioning and representation of the ‘Asian’ woman are given.

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9

Cahill, Desmond P., Lois Foster, and David Stockley. "Multiculturalism: The Changing Australian Paradigm." International Migration Review 20, no. 1 (1986): 91. http://dx.doi.org/10.2307/2545691.

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10

Kymlicka, Will. "Political Theory and Australian Multiculturalism." Journal of International Migration and Integration / Revue de l'integration et de la migration internationale 10, no. 4 (October 3, 2009): 477–78. http://dx.doi.org/10.1007/s12134-009-0114-z.

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11

Muljadi, Hianly. "Christos Tsiolkas’s The Slap Multiculturalism in Australia Now." Lingual: Journal of Language and Culture 10, no. 2 (December 3, 2020): 47. http://dx.doi.org/10.24843/ljlc.2020.v10.i02.p08.

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This study focuses on the use of narrative techniques, especially point of view, in a novel entitled The Slap written by an Australian author, Christos Tsiolkas. This novel begins with a barbeque party hosted by a couple in a suburban Melbourne. The party is attended by many of their friends, families and co-workers who come from many different ethnic backgrounds, mostly immigrants or immigrant descents in Australia. The story takes an interesting turn when a man slaps an unruly boy who is not his own. The boy’s parents become so furious and decide to report the incident to the police. The story then continues with the revelation on how the case goes. What is special about this novel is that the aftermath of the incident is written in multiple chapters, narrated by a different character for each chapter. Readers will be able to see what happen after the incident through the eyes of each character who not only talk about the incident but inform the readers also about their life and the people around them. This is very interesting considering all the characters come from different ethnics; Greek, Indian, Jew, and British Australian. Christos Tsiolkas claimed that he wanted to show the real Australia which is not often represented in other novels through this novel and he has chosen to use the 3rd person limited point of view as a means to deliver his message. At the end of the research it can be concluded that there is a shift in position between the white Australians and immigrants or immigrant descent nowadays in terms of superiority and inferiority. Keywords: narrative technique, point of view, multiculturalism, immigrant, white Australians.

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12

Markus, Andrew. "Australian Attitudes to Immigration and Multiculturalism." Annual review of sociology 2016, no. 29 (2016): 1–8. http://dx.doi.org/10.5690/kantoh.2016.1.

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13

Levey, Geoffrey Brahm. "Does Multiculturalism Inhibit Intercultural Dialogue? Evidence from the Antipodes." Journal of Citizenship and Globalisation Studies 2, no. 1 (March 31, 2021): 11–23. http://dx.doi.org/10.21153/jcgs2018vol2no1art1057.

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In recent years, an international debate has erupted over whether and how interculturalism differs from multiculturalism as a response to cultural diversity. An influential argument in this debate is that multiculturalism itself militates against intercultural dialogue. This article scrutinises this argument and challenge its applicability in the Australian context. I examine two case studies of fraught intercultural dialogue: the 2006 clash between the Howard government and the Ethnic Communities’ Council of Victoria over the proposed introduction of a citizenship test; and the Abbott government’s proposed reform of the anti-vilification provisions of the Racial Discrimination Act 1975 (Cth) during 2013–14. The cases suggest that far from undermining intercultural dialogue, respecting the terms of Australian multiculturalism would help to make it possible. Moreover, the cases suggest that if pursued genuinely, intercultural dialogue could contribute improved policy outcomes.1 1This article is a revised version of Geoffrey Brahm Levey (2017) ‘Intercultural dialogue under a multiculturalism regime: pitfalls and possibilities in Australia’ in Fethi Mansouri (ed) Interculturalism at the crossroads: comparative perspectives on concepts, policies and practice, United Nations Educational, Scientific and Cultural Organization, France, pp. 103-25

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14

Zhou, Ye, and Li Zou. "On Development History of Australia’s Language Policy and the Enlightenment to China’s Foreign Language Education." Theory and Practice in Language Studies 7, no. 5 (May 1, 2017): 366. http://dx.doi.org/10.17507/tpls.0705.06.

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As is well-known, Australia is the first English country to officially make and efficiently carry out multi-lingual and plural culture in the world, whose language education policy has been highly spoken of by most linguists and politicians in the world in terms of the formulation and implementation. By studying such items as affecting factors, development history, implementing strategies of Australian language education policy under the background of multiculturalism, researchers can get a clue of the law of development of the language education policy in the developed countries and even the world. To be specific, through studying the development history of Australian language education policy under the background of multiculturalism, the paper puts forward some enlightenment and presents some advice on the China’s foreign language education.

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15

Trimboli, Daniella. "Rereading Diaspora: Reverberating Voices and Diasporic Listening in Italo-Australian Digital Storytelling." Journal of Citizenship and Globalisation Studies 2, no. 1 (December 28, 2018): 49–62. http://dx.doi.org/10.2478/jcgs-2018-0006.

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Abstract The contemporary diasporic experience is fragmented and contradictory, and the notion of ‘home’ increasingly blurry. In response to these moving circumstances, many diaspora and multiculturalism studies’ scholars have turned to the everyday, focussing on the local particularities of the diasporic experience. Using the Italo-Australian digital storytelling collection Racconti: La Voce del Popolo, this paper argues that, while crucial, the everyday experience of diaspora always needs to be read in relation to broader, dislocated contexts. Indeed, to draw on Grant Farred (2009), the experience of diaspora must be read both in relation to—but always ‘out of’—context. Reading diaspora in this way helps reveal aspects of diasporic life that have the potential to productively disrupt dominant assimilationist discourses of multiculturalism that continue to dominate. This kind of re-reading is pertinent in colonial nations like Australia, whose multiculturalism rhetoric continues to echo normative whiteness.

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16

Carniel, Jessica. "Calvary or limbo? Articulating identity and citizenship in two Italian Australian autobiographical narratives of World War II internment." Queensland Review 23, no. 1 (May 31, 2016): 20–34. http://dx.doi.org/10.1017/qre.2016.4.

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AbstractAlmost 5,000 Italians were interned in Australia during World War II, a high proportion of them Queensland residents. Internment was a pivotal experience for the Italian community, both locally and nationally, complicating Italian Australians’ sense of belonging to their adopted country. Through an examination of two migrant autobiographical narratives of internment, Osvaldo Bonutto's A Migrant's Story and Peter Dalseno's Sugar, Tears and Eyeties, this article explores the impact of internment on the experience and articulation of cultural and civic belonging to Australian society. It finds that internment was a ‘trial’ or ‘transitional’ phase for these internees’ personal and civic identities, and that the articulation of these identities and sense of belonging is historically contingent, influenced by the shift from assimilation to multiculturalism in settlement ideology, as well as Italian Australians’ changing place in Australian society throughout the twentieth century.

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17

Jayasuriya, D. L., Lois Foster, and David Stockley. "Australian Multiculturalism: A Documentary History and Critique." International Migration Review 23, no. 4 (1989): 967. http://dx.doi.org/10.2307/2546490.

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18

Jayasuriya, Laksiri. "Rethinking Australian Multiculturalism: Towards a New Paradigm." Australian Quarterly 62, no. 1 (1990): 50. http://dx.doi.org/10.2307/20635572.

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19

Jupp, James. "Preface: A New Era in Australian Multiculturalism?" Journal of Intercultural Studies 32, no. 6 (December 2011): 577–78. http://dx.doi.org/10.1080/07256868.2011.618103.

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20

Cahill, Desmond P. "Book Review: Multiculturalism: The Changing Australian Paradigm." International Migration Review 20, no. 1 (March 1986): 91. http://dx.doi.org/10.1177/019791838602000111.

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21

Jupp, James. "Terrorism, Immigration, and Multiculturalism: The Australian Experience." International Journal 61, no. 3 (2006): 699. http://dx.doi.org/10.2307/40204198.

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22

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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23

Goodman, James. "National Multiculturalism and Transnational Migrant Politics: Australian and East Timorese." Asian and Pacific Migration Journal 6, no. 3-4 (September 1997): 457–80. http://dx.doi.org/10.1177/011719689700600310.

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As globalization accelerates, transnational pressures play an increasingly important role in political culture. Cultural linkages created by migration can be sustained and reproduced, allowing migrant groupings to maintain a role as movers for social change. Such linkages open up possibilities for mutual engagement or dialogue across the external-internal boundaries of national statehood. These issues are illustrated by the relatively small East Timorese refugee community living in Australia, which has forged a distinctive diasporic identity and has successfully invoked a transnational sphere of politics around issues of self-determination, human rights and multiculturalism. In tandem, many non-Timorese have questioned Australian commitment to these principles within Australia as well as in relation to East Timor. This process of transnational contestation leads to the emergence of cross-national communities of conscience, and points to the possibility of multicultural interaction beyond national borders.

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24

Poetrie, Sandy Tieas Rahmana. "DISKRIMINASI IMIGRAN KULIT PUTIH BERWARNA DALAM MASA KEBIJAKAN MULTIKULTURALISME PASCA PENGHAPUSAN WHITE AUSTRALIAN POLICY." Lakon : Jurnal Kajian Sastra dan Budaya 2, no. 1 (August 24, 2016): 1. http://dx.doi.org/10.20473/lakon.v2i1.1909.

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AbstractThis paper concern on the multiculturalism in Australia related to the immigration policy. Since the application of “White Australia Policy” which makes some restriction to people from other countries who are considered as different color and non-English speakers to come to Australia ended in 1907, the government attempts to eliminate the discrimination treatments to them all. This paper employs descriptive essay which was aimed to describe more aboutAustralian multiculturalism after the end of “White Australia Policy”. The technique of data collection was literary study from some sources like journals and some news from internet. The writer took three cases have ever happenedrelated to the multiculturalism in Australia to analyse the application of immigrants policy after “White Australia Policy” annulment. Those are Arabians beating in Sydney coast by Neo-Nazi, discrimination against Muslim minorityand Africans by police in Victoria, and also Muslim demonstration because of Muhammad humiliation. The study revealed that “White Australia Policy” still can not completely be eliminated. Those three cases, it shows that there arestill many discrimination treatments against coloured immigrants; on the other hand the government is still trying to implement a multiculturalism policy.

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25

Beynon, David. "Architecture, Multiculturalism and Cultural Sustainability in Australian Cities." International Journal of Environmental, Cultural, Economic, and Social Sustainability: Annual Review 5, no. 2 (2009): 45–58. http://dx.doi.org/10.18848/1832-2077/cgp/v05i02/54586.

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26

Harvey, Jim. "Different Starting Points, Different Stories: Rethinking Australian Multiculturalism." Humanity & Society 18, no. 3 (August 1994): 107–14. http://dx.doi.org/10.1177/016059769401800308.

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27

Jakubowicz, Andrew. "Political Islam and the Future of Australian Multiculturalism." National Identities 9, no. 3 (September 2007): 265–80. http://dx.doi.org/10.1080/14608940701406252.

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28

Trimboli, Daniella. "Rereading Diaspora." Journal of Citizenship and Globalisation Studies 2, no. 1 (March 31, 2021): 49–62. http://dx.doi.org/10.21153/jcgs2018vol2no1art1059.

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The contemporary diasporic experience is fragmented and contradictory, and the notion of ‘home’ increasingly blurry. In response to these moving circumstances, many diaspora and multiculturalism studies’ scholars have turned to the everyday, focussing on the local particularities of the diasporic experience. Using the Italo-Australian digital storytelling collection Racconti: La Voce del Popolo, this paper argues that, while crucial, the everyday experience of diaspora always needs to be read in relation to broader, dislocated contexts. Indeed, to draw on Grant Farred (2009), the experience of diaspora must be read both in relation to—but always ‘out of’—context. Reading diaspora in this way helps reveal aspects of diasporic life that have the potential to productively disrupt dominant assimilationist discourses of multiculturalism that continue to dominate. This kind of re-reading is pertinent in colonial nations like Australia, whose multiculturalism rhetoric continues to echo normative whiteness.

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29

Creese, Jennifer. "Secular Jewish Identity and Public Religious Participation within Australian Secular Multiculturalism." Religions 10, no. 2 (January 22, 2019): 69. http://dx.doi.org/10.3390/rel10020069.

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Many Australian Jews label their Jewish identity as secular. However, public representations of Jewish culture within Australian multiculturalism frequently highlight the religious practices of Judaism as markers of Jewish cultural authenticity. This study explores how secular Jews sometimes perform and reference Jewish religious practice when participating in communal events, and when identifying as Jewish to non-Jews in social interactions and in interactions with the state. Ethnographic participant observation and semi-structured in-depth interviews with nine self-identified secular Jews living in Queensland, Australia, were employed to gather data. These self-identified secular Jews within the community incorporate little religiosity in their private lives, yet in public they often identify with religious practice, and use a religious framework when describing and representing Jewishness to outsiders. This suggests that public Jewishness within Queensland multiculturalism might be considered a performative identity, where acts and statements of religious behavior construct and signify Jewish group cultural distinctiveness in mainstream society. These secular Jews, it is suggested, may participate in this performativity in order to partake in the social capital of communal religious institutions, and to maintain a space for Jewish identity in multicultural secular society, so that their individual cultural interpretations of Jewishness might be realised.

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30

Poole, Ross. "National Identity, Multiculturalism, and Aboriginal Rights: An Australian Perspective." Canadian Journal of Philosophy Supplementary Volume 22 (1996): 407–38. http://dx.doi.org/10.1080/00455091.1997.10716823.

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My main concern in this paper will be with questions of national identity, multiculturalism, and aboriginal rights as they have emerged in Australia, especially over the past twenty or so years. The issues are not, of course, unique to Australia: similar questions have arisen in other places, including Canada, New Zealand, and the United States. However, each place has specific problems, and while I hope that much of what I say has relevance to these countries, I will not try to establish this here.The paper falls into two parts. In the first, I argue for certain limits on the practice of multiculturalism. The basis of this argument is a concern for national identity – especially for what I will call ‘national sovereignty.’ This is a familiar conservative position; however, I hope to show that it is one which liberals and those on the left should take seriously. In the second part of the paper, I distinguish the issue of Aboriginal (or indigenous) rights from multiculturalism, and try to establish that the basis of these rights is a principle very similar to the notion of national sovereignty.

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Foster, Nena, Kay Cook, Sarah Barter-Godfrey, and Samantha Furneaux. "Fractured multiculturalism: Conflicting representations of Arab and Muslim Australians in Australian print media." Media, Culture & Society 33, no. 4 (May 2011): 619–29. http://dx.doi.org/10.1177/0163443711399034.

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Casiño, Tereso Catiil. "Winds of change in the church in Australia." Review & Expositor 115, no. 2 (May 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.

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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political events. Missionary work among the aboriginal Australians accelerated. As the nation became wealthier, however, Christian values began to erode. In the aftermath of World War II, new waves of immigrants arrived. When Australia embraced multiculturalism, society slid into pluralism. New players emerged within Christianity, e.g., the Pentecostals and Charismatics. Technological advancement and consumerism impacted Australian society and the Church. By 2016, 30% of the national population claimed to have “no religion.” The Australian Church today navigates uncharted waters wisely and decisively as the winds of change continue to blow across the dry, barren spiritual regions of the nation.

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Van Der Veen, Roger. "Rehabilitation Counselling with Clients from Non-English Speaking Countries." Australian Journal of Rehabilitation Counselling 5, no. 2 (1999): 86–97. http://dx.doi.org/10.1017/s1323892200001095.

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People born in non-English Speaking Countries (NESCs) and resident in Australia make up 14.2% of the Australian population and a sizeable proportion of the current immigration program — the humanitarian and non-humanitarian components. This article presents some background about the numbers of overseas born people resident in Australia especially those from NESCs, a brief history of the Australian immigration program, and the present policy of multiculturalism in the context of settlement. Some of these overseas born people have already, or are likely to, participate in rehabilitation counselling, and it is argued that rehabilitation counselling processes will be enhanced with a knowledge of such clients' culture as well as the practical application of general cross-cultural casework skills.

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Singh, Michael G. "Review essay changing uses of multiculturalism: Asian-Australian engagement with white Australia politics." Australian Educational Researcher 27, no. 1 (April 2000): 115–30. http://dx.doi.org/10.1007/bf03219716.

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35

Castles, Stephen. "The Australian Model of Immigration and Multiculturalism: Is It Applicable to Europe?" International Migration Review 26, no. 2 (June 1992): 549–67. http://dx.doi.org/10.1177/019791839202600219.

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Immigration has played a central role in nation-building in Australia. Since 1945, over 5 million settlers have come from many different countries, leading to a situation of great cultural diversity. State involvement in the management of settlement and ethnic relations has always been pronounced. Over the last twenty years, a policy of multiculturalism has emerged, giving rise to several special institutions. This has had profound effects both on social policy and on concepts of national identity. The relevance of the Australian model for Western Europe is discussed. The article concludes that it can provide useful impulses, though not ready-made answers:

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36

Levey, Geoffrey Brahm. "Does Multiculturalism Inhibit Intercultural Dialogue? Evidence from the Antipodes." Journal of Citizenship and Globalisation Studies 2, no. 1 (May 14, 2018): 11–23. http://dx.doi.org/10.1515/jcgs-2018-0002.

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Abstract In recent years, an international debate has erupted over whether and how interculturalism differs from multiculturalism as a response to cultural diversity. An influential argument in this debate is that multiculturalism itself militates against intercultural dialogue. This article scrutinises this argument and challenge its applicability in the Australian context. I examine two case studies of fraught intercultural dialogue: the 2006 clash between the Howard government and the Ethnic Communities’ Council of Victoria over the proposed introduction of a citizenship test; and the Abbott government’s proposed reform of the anti-vilification provisions of the Racial Discrimination Act 1975 (Cth) during 2013–14. The cases suggest that far from undermining intercultural dialogue, respecting the terms of Australian multiculturalism would help to make it possible. Moreover, the cases suggest that if pursued genuinely, intercultural dialogue could contribute improved policy outcomes.

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37

Kumari, Pariksha. "Reconstructing Aboriginal History and Cultural Identity through Self Narrative: A Study of Ruby Langford’s Autobiography Don‘t Take Your Love to Town." SMART MOVES JOURNAL IJELLH 8, no. 12 (December 28, 2020): 128–40. http://dx.doi.org/10.24113/ijellh.v8i12.10866.

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The last decades of previous century has witnessed the burgeoning of life narratives lending voice to the oppressed, dispossessed, and the colonized marginalities of race, class or gender across the world. A large number of autobiographical and biographical narratives that have appeared on the literary scene have started articulating their ordeals and their struggle for survival. The Aboriginals in Australia have started candidly articulating their side of story, exposing the harassment and oppression of their people in Australia. These oppressed communities find themselves sandwiched and strangled under the mainstream politics of multiculturalism, assimilation and secularism. The present paper seeks to analyze how life writing serves the purpose of history in celebrated Australian novelist, Aboriginal historian and social activist Ruby Langford’s autobiographical narrative, Don’t Take Your Love to Town. The Colonial historiography of Australian settlement has never accepted the fact of displacement and eviction of the Aboriginals from their land and culture. The whites systematically transplanted Anglo-Celtic culture and identity in the land of Australia which was belonged to the indigenous for centuries. Don’t Take Your Love to Town reconstructs the debate on history of the colonial settlement and status of Aboriginals under subsequent government policies like reconciliation, assimilation and multiculturalism. The paper is an attempt to gaze the assimilation policy adopted by the state to bring the Aboriginals into the mainstream politics and society on the one hand, and the regular torture, exploitation and cultural degradation of the Aboriginals recorded in the text on the other. In this respect the paper sees how Langford encounters British history of Australian settlement and the perspectives of Australian state towards the Aboriginals. The politics of mainstream culture, religion, race and ethnicity, which is directly or indirectly responsible for the condition of the Aboriginals, is also the part of discussion in the paper.

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Khorana, Sukhmani. "Diverse Australians on television: from nostalgic whiteness to aspirational multiculturalism." Media International Australia 174, no. 1 (November 22, 2019): 29–38. http://dx.doi.org/10.1177/1329878x19863849.

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This article delivers preliminary findings from a series of interviews with Australian migrant producers, directors and writers. With the increasing calls for diversity in the media generally, and on television screens specifically from a wide range of stakeholders (institutions like Screen Australia, advocacy groups and high-profile media personnel of colour), there is ample empirical evidence that our public and commercial broadcasters have a long way to go in terms of ‘reflecting’ contemporary Australia. There is also more emphasis on institutionalised strategies, and looking towards overseas models to make this happen. Using the discourses of official and everyday multiculturalism, this article unpacks what it means to ‘reflect reality’, versus the meaning of various kinds of aspirational content, especially in drama and comedy. Such an analysis is crucial to understand the value of diversity beyond the simplistic rationale of ‘reflection’, and particularly in a changing mediascape.

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Anwar, Desvalini. "REPRESENTASI MULTIKULTURALISME AUSTRALIA DALAM PUISI WOGS KARYA ANIA WALWICZ." Lingua Didaktika: Jurnal Bahasa dan Pembelajaran Bahasa 1, no. 1 (December 1, 2007): 10. http://dx.doi.org/10.24036/ld.v1i1.1231.

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This paper discusses how far the poem ‘Wogs’ shows the representation of multiculturalism in Australia. The analysis of the poem shows that the establishment of The Australia Multicultural Policy that was planned to create harmony among the Australia plural society, on the other hand, has caused some tensions particularly between the majority of Anglo-Celtic Australians (referred as AKA in this analysis) and the migrants of non-Anglo-Celtic descendants in Australia (referred as n-AK). The majority class represents the non-Anglo-Celtic migrants in their country as a threat towards their life-- a threat towards the purity of Anglo-Celtic’s blood, a threat in the job fields, a threat that can lower the Australian high living standard even as a threat that is ambitious to invade the nation. However, at the same time, the poem itself also tries to construct this representation made by the Anglo-Celtic by showing alternative representations, for example: the Anglo-Celtic Australians as lazy citizens, the Anglo-Celtic Australians that are racists and the Anglo-Celtic Australians as the invader of Australia. Thus, by constructing meanings in the poem, we can see that the realities represented by the representative is not real, or not the same as those made by the represented.

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Macdonald, Gregory. "Australian Multiculturalism and the Problem of the Religious “Other”." International Journal of Religion and Spirituality in Society 10, no. 2 (2020): 59–68. http://dx.doi.org/10.18848/2154-8633/cgp/v10i02/59-68.

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SIM SEONG BO. "Historical Change of Australian Multiculturalism and Multicultural Education Policy." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 45 (August 2014): 183–208. http://dx.doi.org/10.17282/ethics.2014..45.183.

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Jayasuriya, D. L. "Book Review: Australian Multiculturalism: A Documentary History and Critique." International Migration Review 23, no. 4 (December 1989): 967–68. http://dx.doi.org/10.1177/019791838902300429.

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Foster, Lois, and David Stockley. "The rise and decline of Australian multiculturalism: 1973–1988." Politics 23, no. 2 (November 1988): 1–10. http://dx.doi.org/10.1080/00323268808402056.

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Ratnam, Charishma. "Fitting refugees into the normative narrative of Australian multiculturalism." Urban Geography 40, no. 8 (August 12, 2019): 1198–209. http://dx.doi.org/10.1080/02723638.2019.1653136.

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THOMPSON, SUSAN. "Planning and Multiculturalism: A Reflection on Australian Local Practice." Planning Theory & Practice 4, no. 3 (January 2003): 275–93. http://dx.doi.org/10.1080/1464935032000118643.

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Pakulski, Jan, and Stefan Markowski. "Globalisation, immigration and multiculturalism – the European and Australian experiences." Journal of Sociology 50, no. 1 (February 28, 2014): 3–9. http://dx.doi.org/10.1177/1440783314522186.

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Stephens, John. "Advocating Multiculturalism: Migrants in Australian Children's Literature after 1972." Children's Literature Association Quarterly 15, no. 4 (1990): 180–85. http://dx.doi.org/10.1353/chq.0.0818.

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Monani, Devaki. "At Cross roads: White Social Work in Australia and the discourse on Australian multiculturalism." Cosmopolitan Civil Societies: An Interdisciplinary Journal 10, no. 2 (July 27, 2018): 87–98. http://dx.doi.org/10.5130/ccs.v10i2.6077.

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The profession of social work intervenes in the lives of the vulnerable and marginalised. In the majority, social work policy and practice in Australia has been founded on a western practice paradigm. Recent and rapid developments in the migratory trends of migrants and refugees places additional demands on social workers to practice with and for diverse communities. This article argues that the profession of social work is reluctant to embrace the multicultural face of Australia and lacks the intellectual apparatus to respond to diversity. The article underpins Professor Andrew Jakubowicz's analysis to multiculturalism as a powerful platform for social work academics and students to critically engage with by challenge existing racism and discriminatory trends towards multicultural communities that may possibly arise in social work practice.

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Romanenko, O. "Strategies of Australia’s Migration Policy: the Stages of Becoming, New Challenges and Responses to Today’s Threats." Problems of World History, no. 12 (September 29, 2020): 156–71. http://dx.doi.org/10.46869/2707-6776-2020-12-8.

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The article examines the Australia’s migration policy, the stages of its formation and development, the current situation. There are three stages of Australia’s post-World War II migration strategy: assimilation policy, integration policy, and a policy of cultural diversity and multiculturalism. This policy is regulated by the Australian Department of Immigration. Since its inception, the name of the Department has been changed more than ten times, reflecting the main directions of its activities and functions during these periods. Summing up the results of the article, it can be said that the first head of the Department of Immigration in 1945 had promoted mass British immigration, proclaiming the slogan “Populate or Perish”, however the policy on immigrants and the name of the Department changed over time. In March 1996, the name of the institution had changed to the Department of Immigration and Multicultural Affairs, whose slogan was “Enriching Australia through migration”. The main idea of immigration strategy was to create a multicultural country with strong potential due to its diversity. In 2007, the concept of multiculturalism was excluded from the name of the structure; more emphasis in the work of the Department was placed on the recognition of national identity, based on a number of core values, which still contribute to the development of a multicultural society. And in 2017 Department of Home Affairs was officially established, which today deals with all migration issues. The country has an Australian migration program at the beginning of the XXI century, which provides several main reasons why citizens of another country can enter the continent for long-term residence: student’s, qualified immigration (taking into account the professional experience, skills or qualifications required by Australian economy at the time), family reunification (family members living in Australia), special circumstances (return of Australian citizens who have previously left the country). There is also a humanitarian program for refugee’s migration and adaptation to Australian life.

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Jakubowicz, Andrew. "Chinese Walls: Australian Multiculturalism and the Necessity for Human Rights." Journal of Intercultural Studies 32, no. 6 (December 2011): 691–706. http://dx.doi.org/10.1080/07256868.2011.618111.

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Journal articles on the topic 'Australian multiculturalism'

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