Academic literature on the topic 'Colonial Australian society'
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Journal articles on the topic "Colonial Australian society"
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Roscoe, Katherine. "A Natural Hulk: Australia’s Carceral Islands in the Colonial Period, 1788–1901." International Review of Social History 63, S26 (June 11, 2018): 45–63. http://dx.doi.org/10.1017/s0020859018000214.
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AbstractDuring the British colonial period, at least eleven islands off the coast of Australia were used as sites of “punitive relocation” for transported European convicts and Indigenous Australians. This article traces the networks of correspondence between the officials and the Colonial Office in London as they debated the merits of various offshore islands to incarcerate different populations. It identifies three roles that carceral islands served for colonial governance and economic expansion. First, the use of convicts as colonizers of strategic islands for territorial and commercial expansion. Second, to punish transported convicts found guilty of “misconduct” to maintain order in colonial society. Third, to expel Indigenous Australians who resisted colonization from their homeland. It explores how, as “colonial peripheries”, islands were part of a colonial system of punishment based around mobility and distance, which mirrored in microcosm convict flows between the metropole and the Australian colonies.
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Nettelbeck, Amanda. "Creating the Aboriginal Vagrant." Pacific Historical Review 87, no. 1 (2018): 79–100. http://dx.doi.org/10.1525/phr.2018.87.1.79.
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This article considers how shifting programs of Aboriginal protection in nineteenth-century Australia responded to Indigenous mobility as a problem of colonial governance and how they contributed over time to creating an emergent discourse of the Aboriginal “vagrant.” There has been surprisingly little attention to how the legal charge of vagrancy became applied to Indigenous people in colonial Australia before the twentieth century, perhaps because the very notion of the Aboriginal vagrant was subject to ambivalence throughout much of the nineteenth century. When vagrancy laws were first introduced into Australia’s colonies, Aboriginal people were exempt from them as a group not yet subject to the ordinary regulatory codes of colonial society. Bringing them within the protective fold of colonial social order was one of the principal tasks of the office of ‘protection’ that was introduced into three Australian jurisdictions during the late 1830s. As the nineteenth century progressed and Aboriginal people became more susceptible to social order policing, a concept of Indigenous vagrancy hardened into place, and programs of protection became central to its management.
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Kealy-Bateman, Warren, Louise Nash, Robyn Shields, Calina Ouliaris, and Patrick McGorry. "Should we be Royal?" Australasian Psychiatry 29, no. 4 (February 24, 2021): 402–5. http://dx.doi.org/10.1177/1039856221992648.
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Objective: Our college name The Royal Australian and New Zealand College of Psychiatrists (RANZCP) and Crest (Coat of Arms) are echoes of our colonial past, which create a barrier to an inclusive 21st-century Australasian psychiatry. Two hundred and fifty years after European settlement, this article reviews the colonial legacy, the evolution of the college and the process by which the prefix ‘Royal’ came to be attached. This is now an anachronism that symbolically undermines our mission to create a fully inclusive psychiatry for all Australians and New Zealanders, from indigenous people across the spectrum of cultures drawn from recent migrations within our complex multicultural society. Conclusion: As psychiatrists, it is time to modernise and reinvent the college name and Crest. We will be a healthier and more inclusive community of practice without the ‘Royal’ prefix, and with a new symbol for our college that embodies our values and vision.
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Hunter, Rosemary. "Australian Legal Histories in Context." Law and History Review 21, no. 3 (2003): 607–14. http://dx.doi.org/10.2307/3595121.
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Australian legal history has only emerged as a field of scholarship in its own right in the last twenty years. Prior to that, Australian legal history tended to be written and taught as a footnote to the great sweep of English legal history—the history of the king's courts, the common law and equity, and major nineteenth-century statutory reforms, with a chapter at the end about the classification of the Australian colonies as “settled” colonies, and the consequent reception of English law. This year (2002) sees the twentieth anniversary of Alex Castles's groundbreaking work An Australian Legal History, the first book to take Australian laws and legal institutions as its entire subject matter. It is also the twentieth anniversary of the first Australian Law and History Conference. The years since 1982 have seen the advent of the Australian and New Zealand Law and History Society, increasing attendances at its annual conferences, the establishment of the Australian Journal of Legal History, the completion of a number of Ph.D.theses in the field, and the publication of further influential texts and edited collections by (among others) the authors of the two articles featured in this forum. Two of the most productive strands in this developing literature have concerned the history of colonization and the dispossession of indigenous peoples and histories of women and gender relations in law, although these are by no means that only areas that have been explored. Running through much of this literature, too, are themes of imperial-colonial relations, and relations between law and colonial economies and societies, particularly prior to federation in 1901.
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Norman, Heidi. "Aboriginal Worlds and Australian Capitalism." Labour History: Volume 121, Issue 1 121, no. 1 (November 1, 2021): 57–72. http://dx.doi.org/10.3828/jlh.2021.18.
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Australia has a fairly established literature that seeks to explain, on one hand, the pre-colonial Aboriginal society and economy and, on the other, the relationship that emerged between the First Peoples’ economic system and society, and the settler economy. Most of this relies on theoretical frameworks that narrate traditional worlds dissolving. At best, these narratives see First Peoples subsumed into the workforce, retaining minimal cultural residue. In this paper, I argue against these narratives, showing the ways Aboriginal people have disrupted, or implicitly questioned and challenged dominant forms of Australian capitalism. I have sought to write not within the earlier framework of what is called Aboriginal History that often concentrated on the governance of Aborigines rather than responses to governance. In doing this, I seek to bring into view a history of Aboriginal strategies within a capitalist world that sought to maintain the most treasured elements of social life - generosity, equality, relatedness, minimal possessions, and a rich and pervasive ceremonial life.
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Parker, Merryl. "The Cunning Dingo." Society & Animals 15, no. 1 (2007): 69–78. http://dx.doi.org/10.1163/156853007x169351.
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AbstractThe Australian dingo, like the dog, descends from the wolf. However, although dogs have undergone a lengthy taming process that allows them to fit into human society, dingoes retain many wolf characteristics. Like the wolf and unlike the dog, dingoes do not bark. Dingoes howl; they come into season once a year, and they can dislocate their powerful jaws to seize prey. Since the arrival of settlers and their farming practices in Australia 200 years ago, dingoes have killed sheep, and dogs have learned to protect and control those sheep. Medieval texts admire dogs for their intelligence while denigrating wolves as "cunning"—a word defined as deceitful, crafty, and treacherous. A study of Australian colonial texts reveals a popular representation of the dingo as cowardly, promiscuous, vicious—and cunning. This study compares the representation of dingoes (who by killing sheep worked against the settlers) with the representation of dogs (who protected the farmers' economic interests). Finally, the paper examines those colonial writers who, either deliberately or unintentionally, allowed the dingo to escape the denigrating representation of cunning.
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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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Hunter, Kathryn M. "The Drover's Wife and the Drover's Daughter: Histories of Single Farming Women and Debates in Australian Historiography." Rural History 12, no. 2 (October 2001): 179–94. http://dx.doi.org/10.1017/s0956793300002430.
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AbstractIn the 1980s two vigorous debates commanded the attention of economic and feminist historians alike, and they played a key part in shaping the historiography concerning rural women in Australia. One debate revolved around the use of the nineteenth-century census in determining women's occupations, including those of farming women. The other debate, part of a wider feminist conversation about women's agency, focused on the question of the nature of white women's lives within colonial families and society. Despite the centrality of rural women to these debates, and the role colonial women's histories played in shaping the historiography, these debates did not impact upon the writing of rural history in Australia. This article revisits these debates in the light of new research into the lives of never-married women on Australia's family farms and uses their histories to question the conclusions arrived at by feminist and economic historians. It also questions the continuing invisibility of rural women in histories of rural Australia and hopes to provoke more discussion between rural and feminist historians.
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Vazey, M. A. "Some Aspects of the Position of Aboriginal Women in Australian Society." Aboriginal Child at School 13, no. 2 (May 1985): 32–60. http://dx.doi.org/10.1017/s0310582200013730.
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This paper includes a short history of Aboriginal women in Australia from about the turn of the century. This has been made possible by the writings of such women. Most non-Aboriginal women have been and are ignorant of this history. They need to understand this past in order to come to terms with it. Aboriginal women are also not aware of how misinformed non-Aboriginal women are of the role of Aboriginal women in their own society. An extensive dialogue is needed to develop the mutual understanding necessary for the construction of a peaceful and just post-colonial Australia.
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Mukandi, Bryan. "For Us, By Us." Theoria 68, no. 168 (September 1, 2021): 86–110. http://dx.doi.org/10.3167/th.2021.6816805.
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This article examines the Australian ‘Continental Philosophy’ community through the lens of the Azanian philosophical tradition. Specifically, it interrogates the series of conversations around race and methodology that arose from the 2017 Australasian Society for Continental Philosophy (ASCP) conference. At the heart of these were questions of place, race, Indigeneity, and the very meaning of ‘Continental Philosophy’ in Australia. The pages that follow pursue those questions, grappling with the relationship between the articulation of disciplinary bounds and the exercise of colonial power. Having struggled with the political and existential cost of participation in the epistemic community that is the ASCP, I argue for disengagement and the exploration of alternative intellectual communities. This is ultimately a call to intellectual work grounded on ethical relations rather than on the furtherance of the status quo. It is a call to take seriously the claim, ‘the land is ours’.
Dissertations / Theses on the topic "Colonial Australian society"
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West, Sharon Ann, and sharon west@rmit edu au. "A pictorial historical narrative of colonial Australian society: examining settler and indigenous culture." RMIT University. Education, 2009. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20091104.102857.
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This exegesis covers a period of research and art practice spanning from 2004 to 2007. I have combined visual arts with theoretical research practice that considers the notion of Australian colonialism via a post colonial construct. I have questioned how visual arts can convey various conditions relationships between settler and Indigenous cultures and in doing so have drawn on both personal art practice and the works of Australian artists of the 19th and 20th centuries. These references demonstrate an ongoing examination of black and white relations portrayed in art, ranging from the drawings of convict artist, Joseph Lycett, through to the post federation stance of Margaret Preston, whose works expressed a renewal of interest in Indigenous culture. In applying a research approach, I have utilised a Narrative Enquiry methodology with a comparative paradigm within a Creative Research framework, which allows for various interpretations of my themes through both text and visuals. These applications also express a personal view that has been formed from family and workplace experiences. These include cultural influences from my settler family history and settler historical events in general juxtaposed with an accumulated knowledge base that has evolved from my personal and professional experience within Indigenous arts and education. I have also cited examples from Australian colonial and postcolonial art and literature that have influenced the development of my visual language. These include applying stylistic approaches that incorporate various artistic aspects of figuration and the Picturesque and literal thematic mode based on satire and social commentary. Overall, my research work also expresses an ongoing and evolving process that has been guided and influenced by current Indigenous and non-Indigenous Australian postcolonial critical thinking and arts criticism, assisting within the development of my personal views and philosophies .This process has supported the formation of a belief system that I believe has matured throughout my research and art practices, providing a personal confidence to assert my own analytical stance on colonial history.
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Bursian, Olga, and olga bursian@arts monash edu au. "Uncovering the well-springs of migrant womens' agency: connecting with Australian public infrastructure." RMIT University. Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080131.113605.
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The study sought to uncover the constitution of migrant women's agency as they rebuild their lives in Australia, and to explore how contact with any publicly funded services might influence the capacity to be self determining subjects. The thesis used a framework of lifeworld theories (Bourdieu, Schutz, Giddens), materialist, trans-national feminist and post colonial writings, and a methodological approach based on critical hermeneutics (Ricoeur), feminist standpoint and decolonising theories. Thirty in depth interviews were carried out with 6 women migrating from each of 5 regions: Vietnam, Lebanon, the Horn of Africa, the former Soviet Union and the Philippines. Australian based immigration literature constituted the third corner of triangulation. The interviews were carried out through an exploration of themes format, eliciting data about the different ontological and epistemological assumptions of the cultures of origin. The findings revealed not only the women's remarkable tenacity and resilience as creative agents, but also the indispensability of Australia's publicly funded infrastructure or welfare state. The women were mostly privileged in terms of class, education and affirming relationships with males. Nevertheless, their self determination depended on contact with universal public policies, programs and with local community services. The welfare state seems to be modernity's means for re-establishing human connectedness that is the crux of the human condition. Connecting with fellow Australians in friendships and neighbourliness was also important in resettlement. Conclusions include a policy discussion in agreement with Australian and international scholars proposing that there is no alternative but for governments to invest in a welfare state for the civil societies and knowledge based economies of the 21st Century.
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Reid, Patricia Mary, and n/a. "Whiteness as Goodness: White Women in PNG & Australia, 1960's to the Present." Griffith University. School of Arts, Media and Culture, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070130.140518.
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In this thesis I examine the contemporary nexus between White women and the raced and classed institution of White womanhood. More specifically, I focus on White Australian women who are middle class, rich in cultural capital, and generally consider themselves to be progressive; that is race privileged women but women who are not usually associated with overt racism. My analysis unfolds White Australian women in the discursive context of the ideologies of feminism and feminist-influenced anti-racist politics, as well as the ideologies of femininity. The thesis shows how this nexus is enacted through a vision of White women as Good as expressed in the political commitments, mentalities, relationships, narratives and corporeality of such women. The research problem that I identified and worked through in the thesis is as follows: for middle class White women, (who can be seen and see themselves as generic 'women'), Whiteness has been seen and played out as Goodness. Further, in the playing out of this Goodness White women accumulate and defend the prestige and privileges of Whiteness. Specifically, I argue that Whiteness is reproduced in some of the discourses and practices of White feminism, by the progressive White women involved in anti-racist politics, and in the femininity industry and the ways it is taken up. The nub of the problem I identify is that White women's involvement in the structures and narratives that support Whiteness is often grounded in the very qualities of character and conduct that emerge from the colonial and class-constructed ideal of White womanhood and which have historically distinguished them from denigrated others. These qualities- notably virtue, innocence and self-restraint- whilst differently nuanced in other contexts are an ongoing expression of the uses made of White womanhood as the visible sign of race and class superiority. The work examines four key periods: the Australian colony of PNG during the decolonising 1960's and 1970's; the high years of 1970's and 1980's feminism; the race debates of the 1990's; and the bodily practices of present day White women gripped by fears of fat and aging. I explore the ways in which White women's Whiteness is played out in benevolent Black/White relationships, the over-reach of difference feminism, particular kinds of anti-racist identities and activism, and body-improvement practices. In all these cultural sites, White women's Whiteness is often represented as a kind of moral being and deployed as moral authority in ways that are consonant with the raced and classed construction of White women as moral texts. My research approach was determined by the research problem I identified. Given my argument that White women mis-recognise Whiteness as Goodness in a race-structured society, then the collecting of data through interviews or surveys would have yielded material subject to this blindness. Instead, I explored sites and material where moral claims were being pressed, and case studies where 'women' were enacting themselves or being represented or interpellated as moral texts. My selection of primary source material ranges from feminist newsletters, women's and other magazines, literature, film, event programs and flyers, radio and television broadcasts, newspapers and websites, as well as reflections on my own experiences. Secondary source material includes feminist theoretical texts as well as texts drawn from a range of other disciplines, and other historical background materials. I lay out and support my arguments using a technique not dissimilar to collage, aiming to construct a picture that is compelling in its detail as well as coherent in its overall effect. This thesis is a contribution to the de-naturalisation of Whiteness. Navigating a course between the opposing hazards of essentialising Whiteness and understating its effects in contemporary Australian society, I have brought into clearer view some of the strategies which maintain the authority of Whiteness.
Books on the topic "Colonial Australian society"
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Broadbent, James. The Australian colonial house: Architecture and society in New South Wales, 1788-1842. Potts Point, N.S.W: Hordern House in association with the Historic Houses Trust of New South Wales, and supported by the Friends of the Historic Houses Trust, 1997.
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Staniforth, Mark. Material culture and consumer society: Dependent colonies in colonial Australia. New York, NY: Kluwer Academic/Plenum Publ., 2002.
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Staniforth, Mark. Material culture and consumer society: Dependent colonies in colonial Australia. New York: Kluwer Academic/Plenum Publishers, 2003.
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1972-, JOHNSTON ANNA. The paper war: Morality, print culture and power in Colonial New South Wales. Crawley, W.A: UWA Pub., 2011.
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Charity warfare: The Charity Organisation Society in colonial Melbourne. Melbourne, Vic: Hyland House, 1985.
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Roman aborigène et société australienne: La femme noire dans l'oeuvre coloniale de K.S. Prichard (1907-1938). Berne: P. Lang, 1986.
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The women of Botany Bay: A reinterpretation of the role of women in the origins of Australian society. Ringwood, Vic: Penguin, 1993.
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The women of Botany Bay: A reinterpretation of the role of women in the origins of Australian society. New South Wales: Macquarie Library, 1988.
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Robinson, Portia. The women of Botany Bay: A reinterpreation of the role of women in the origins of Australian society. Ringwood, Victoria: Penguin, 1993.
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Heartfield, James. The Aborigines' Protection Society: Humanitarian imperialism in Australia, New Zealand, Fiji, Canada, South Africa, and the Congo, 1836-1909. New York: Columbia University Press, 2011.
Find full textBook chapters on the topic "Colonial Australian society"
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Rule, Pauline. "Chinese Engagement with the Australian Colonial Charity Model." In Chinese Diaspora Charity and the Cantonese Pacific, 1850-1949, 138–53. Hong Kong University Press, 2020. http://dx.doi.org/10.5790/hongkong/9789888528264.003.0008.
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This chapter examines the Chinese response to the need of the people of Victoria, in the southeastern corner of Australia, to continually raise funds to support their charitable institutions. Resolved to avoid the taxes associated with a state based system of caring for the sick, elderly and poor, the settlers of Victoria established institutions that required public support. Fund raising was a constant concern resulting in frequent public events for charities, such as processions, fairs and grand bazaars. Chinese communities generously participated in these events and proved to be great assets for fundraising committees. They fashioned a means to utilize western fascination with the splendor of aspects of Chinese culture, to serve Victoria’s need to support its charitable institutions. The costumes, and acrobatic and martial arts traditions of Cantonese opera were publicly displayed and demonstrated to extensive gatherings. Eventually the processing of a Chinese dragon was also used to attract crowds to charity events. Despite the restrictions that the host society placed on Chinese immigration the Chinese in Melbourne and various Victorian country towns readily expended considerable energy and money in responding to frequent calls for their involvement in charity events.
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Perera, Suvendrini. "Offshore: Lockdown Topographies 1." In The Deadly Intersections of COVID-19, 145–61. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781529224665.003.0009.
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Walking, as Michel de Certeau noted, is also rhetoric. The selection of a path is an act of composition akin to the turning of a phrase. A style of walking, like style in writing, ‘connotes a singular’, a ‘way of being in the world’ and a particular ‘processing of the symbolic’. In the annals of COVID-19, walking narratives already have their own special subset. This brief chapter takes the form of a walking journal during lockdown in the Western Australian port city of Fremantle (Walyalup) in Western Australia in the first months of the pandemic in 2020. Taking as a point of departure Rebecca Solnit’s discussion of walking as a form of investigation, not only of landscapes but of broader histories of place, the essay connects the Australian past and present to contemporary global intersections of the pandemic. At a crossroads of temporalities and topographies, the chapter explores the connections between landscapes, names and histories in a settler colonial society. It reflects on borders, local and global, as they are remade and unmade by the pandemic, in the context of Australia’s self-identity as an ‘island nation’.
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"The Tasmanian Tiger: From Extinction to Identity Myth in White Australian Society and Fiction." In Literary Location and Dislocation of Myth in the Post/Colonial Anglophone World, 67–83. Brill | Rodopi, 2017. http://dx.doi.org/10.1163/9789004361409_007.
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Russell, Penny. "Gender and colonial society." In The Cambridge History of Australia, 462–86. Cambridge University Press, 2013. http://dx.doi.org/10.1017/cho9781107445758.022.
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Woollacott, Angela. "Systematic Colonization: From South Australia to Australind." In Settler Society in the Australian Colonies, 37–66. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780199641802.003.0003.
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MacIntyre, Stuart, and Sean Scalmer. "Colonial states and civil society, 1860–90." In The Cambridge History of Australia, 189–217. Cambridge University Press, 2013. http://dx.doi.org/10.1017/cho9781107445758.011.
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Woollacott, Angela. "Creating Settler Society: An Introduction." In Settler Society in the Australian Colonies, 1–11. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780199641802.003.0001.
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Banham, Tony. "Conclusion." In Reduced to a Symbolical Scale. Hong Kong University Press, 2017. http://dx.doi.org/10.5790/hongkong/9789888390878.003.0008.
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So we decided to emigrate to Australia and I suppose we could now be called ‘Dinkum Aussies’ – after 30 years.1 By 1946 Hong Kong’s pre-war colonial society, which had celebrated its hundredth birthday just five years earlier, had gone forever. Hong Kong, to the British people who lived there between the twentieth century’s two great wars, had been perhaps the prime real estate to be had in the empire. Life there was entertaining and cheap, profits were bountiful. But then came the threat of war. Mindful of their own situation in 1939, the British government instructed the Hong Kong government to mandate evacuation of British women and children should the colony be threatened by attack. In mid-1940, as the Battle of Britain stamped an indelible, greasy smoke stain through British skies thousands of miles away, the majority of Hong Kong’s civilians prescriptively escaped the threat of Asian war. Those families split asunder would often—in the context of the more than 200 husbands killed, and the many divorces—never be reunited; the cost of war being measured in permanently broken homes. That evacuation, in stages from Hong Kong to the Philippines, from the Philippines to Australia, and from Australia to the UK, or back to Hong Kong, and—in many cases—back to Australia again, would define many lives. Looking at Australia’s population today, a surprisingly large number can—at least in part—track their heritage back to Hong Kong’s pre-war society: the garrison, the businessmen, earlier evacuees who had washed up in the colony, and local families. From the perspective of Australia’s twenty-first century population, the effects of Hong Kong’s evacuation still reverberate through tens of thousands of its people. Many of the ancestors of those Australians are buried in Hong Kong or—for those who died as prisoners of war—in Japan, or they lie lost and forgotten, skeletons in Hong Kong’s remotest ravines or at the bottom of the South China Sea....
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Woollacott, Angela. "Settler Family Networks, Imperial Connections." In Settler Society in the Australian Colonies, 12–36. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780199641802.003.0002.
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Woollacott, Angela. "Settler Men as Masters of Labour: Convicts and Non-white Workers." In Settler Society in the Australian Colonies, 67–97. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780199641802.003.0004.
Full textConference papers on the topic "Colonial Australian society"
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Lewi, Hanna, and Cameron Logan. "Campus Crisis: Materiality and the Institutional Identity of Australia’s Universities." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4019p8ixw.
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In the current century the extreme or ‘ultra’ position on the university campus has been to argue for its dissolution or abolition. University leaders and campus planners in Australia have mostly been unmoved by that position and ploughed on with expansive capital works campaigns and ambitious reformulations of existing campuses. The pandemic, however, provided ideal conditions for an unplanned but thoroughgoing experiment in operating universities without the need for a campus. Consequently, the extreme prospect of universities after the era of the modern campus now seems more likely than ever. In this paper we raise the question of the dematerialised or fully digital campus, by drawing attention to the traditional dependence of universities on material and architectural identities. We ask, what is the nature of that dependence? And consider how the current uncertainties about the status of buildings and grounds for tertiary education are driving new campus models. Using material monikers to categorise groups of universities is something of a commonplace. There is the American Ivy League, which refers to the ritualised planting of ivy at elite colleges in the late nineteenth and early twentieth centuries. The English have long referred to their “red brick” universities and to a later generation as the “plate glass” universities. In Australia, the older universities developed in the colonial era came to be known as the “sandstones” to distinguish them from the large group of new universities developed in the postwar decades. While some of the latter possess what are commonly called bush campuses. If nothing else, this tendency to categorise places of higher learning by planting and building materials indicates that the identity of institutions is bound up with their materiality. The paper is in two parts. It first sketches out the material history of the Australian university in the twentieth century, before examining an exemplary recent project that reflects some of the architectural and material uncertainties of the present moment in campus development. This prompts a series of reflections on the problem of institutional trust and brand value in a possible future without buildings.
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Urban, Rochus Urban, and Dylan Newell. "On a Field: Undoing Polarities between Indigenous and Non-indigenous Design Knowledges." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a3984pnz9n.
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This paper discusses how architectural practices can engage with and be inspired by a culture that is more than 60.000 years old. How can architects learn from situated and embodied Indigenous knowledge systems in the Australian context? How can an ethical engagement with indigenous histories and practices inspire the development of future architectural practices? This paper proposes that a better understanding of indigenous relationships to land and our environment can inspire us as a society and as architects to imagine new ways of thinking and practising. Considering our numerous contemporary crises, such as climate change, species extinction, food insecurity, we might need to begin to challenge and question western European norms and frameworks. The persistence of colonial thinking, operating within a capitalist system, has been the root cause of most of our contemporary crises. To attempt to undo the polarities that persist between indigenous and non-indigenous knowledge and thinking, we might learn new ways of storytelling as a means of envisioning an alternative future. This paper understands the theme of the ‘ultra’ as that position that keeps us apart and stops us from sharing stories that might lead to alternative ways of speculating on shared spatial futures. To situate this discussion, we present a collaborative and pedagogical design experiment undertaken on the lands of the Dja Dja Wurrung. On this Country, tentative attempts to learn with the environment and its associated stories were ventured on a small field and storytelling was used to shift our understanding of country and architecture.
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Deane, Saul. "The Sandstone Squarehouses of Macarthur: The Ultra Vires Blockhouses of Sydney Basin’s Dispossession." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a3997pwac2.
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South of Campbelltown, wedged between Sydney’s two great rivers, where the Georges and the Nepean almost meet is Macarthur. In the early 1810s, to go beyond Campbelltown was to leave the authority of colonial Sydney - a colonial ultra vires frontier. Here are squarehouses that date from the mid-1810s, some were built during the height of Sydney’s frontier wars, before the 1816 Appin Massacre, which secured colonial control over all of Macarthur. These squarehouses are archaeologically intriguing as they are almost square, not large, have thick sandstone walls, some have ‘slot openings’ and others small openings. Were these squarehouses built with a defensive premise in mind, the openings for use as ‘gunloops’ as much as ventilation? If so they would be architectural evidence of the frontier wars. The suggestion is that these small squarehouses, often overlooked as just an outbuilding in the homestead aggregation, were among the first buildings built on a property. If built on contested land, its presence would have acted as notification of a land claim, while its physical structure provided a bolthole from which one could defend life and property - a private blockhouse. Blockhouses existed right across the British settler empire, with common standards constructed for defence in frontier areas from South Africa to New Zealand, Canada and the United States. So it should be no surprise to find them at the beginning of colonial NSW and yet it is, and this raises questions as to why this distinctive colonial structure is missing in Australia. The placement of these squarehouses and the prospect of their loops - their surveillance isovists over creeks and valleys, would provide historical insight into the colonial consolidation of these landscapes.
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Raxworthy, Julian. "A Story of Two Titles: The Torrens System and Parcel 702, Adelaide." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4023p41ye.
Full textAbstract:
Although the catchment - the topographically defined edge where “all rainfall… drains naturally … or is directed to by human intervention towards … the catchment outlet [which may be immediately a creek, but ultimately is the ocean] ” – is the most significant boundary for ecological function of landscapes, Raxworthy has argued that property boundaries and land tenure make it such that “landscape pattern is as much an emergent quality of capitalism as it is propensity[y] of [the landscape.” Despite its role in establishing the pattern of the landscape, landscape architects tend to treat property boundary as a given that is almost invisible when every act they do reacts to it in some way, necessitating, Raxworthy continues, a theorising of land tenure in landscape architecture. I hope to continue Raxworthy’s project in this paper by examining the celebrated model of contemporary land titling – the Torrens System – in its place of origination – Adelaide – and explore the relationship between landscape, people and land titling. Two of the things Adelaide is most famous for might seem complimentary but are actually contradictory: the Torrens System of title (which Atkinson, quoting Greg Taylor, calls ““South Australia’s most successful intellectual export.”” ) and the first successful determination Native Title in a capital city of Australia. Developed by Robert Richard Torrens, the “Real Property Act (1858)” (which subsequently became known as Torrens Title, or the Torrens System) and “simplify[ied] the Laws relating to the transfer and encumbrance of freehold and other interests in land,” by creating a centralised registration system of actual land ownership, rather than simply deeds, removing potentials for contestation. In the developing world the Torrens System has been a very important tool in helping secure land title in post-colonial countries “[becoming] the norm in both Anglophone and Francophone colonial Africa,” yet, as Leonie Kelleher has argued, the Torrens System effectively eclipsed the previous sovereignty of Aboriginal people in the very place of its creation.
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Harper, Glenn. "Becoming Ultra-Civic: The Completion of Queen’s Square, Sydney 1962-1978." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4009pijuv.
Full textAbstract:
Declaring in the late 1950s that Sydney City was in much need of a car free civic square, Professor Denis Winston, Australia’s first chair in town and country planning at the University of Sydney, was echoing a commonly held view on how to reconfigure the city for a modern-day citizen. Queen’s Square, at the intersection of Macquarie Street and Hyde Park, first conceived in 1810 by Governor Lachlan Macquarie, remained incomplete until 1978 when it was developed as a pedestrian only plaza by the NSW Government Architect under a different set of urban intentions. By relocating the traffic bound statue of Queen Victoria (1888) onto the plaza and demolishing the old Supreme Court complex (1827), so that nearby St James’ Church (1824) could becoming freestanding alongside a new multi-storey Commonwealth Supreme Court building (1975), by the Sydney-based practise of McConnel Smith and Johnson, the civic and social ambition of this pedestrian space was assured. Now somewhat overlooked in the history of Sydney’s modern civic spaces, the adjustment in the design of this square during the 1960s translated the reformed urban design agenda communicated in CIAM 8, the heart of the city (1952), a post-war treatise developed and promoted by the international architect and polemicist, Josep Lluis Sert. This paper examines the completion of Queen’s Square in 1978. Along with the symbolic role of the project, that is, to provide a plaza as a social instrument in humanising the modern-day city, this project also acknowledged the city’s colonial settlement monuments beside a new law court complex; and in a curious twist in fate, involving curtailing the extent of the proposed plaza so that the colonial Supreme Court was retained, the completion of Queen’s Square became ultra – civic.
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Uzra, Mehbuba Tune, and Peter Scrivener. "Designing Post-colonial Domesticity: Positions and Polarities in the Feminine Reception of New Residential Patterns in Modernising East Pakistan and Bangladesh." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4027pcwf6.
Full textAbstract:
When Paul Rudolph was commissioned to design a new university campus for East Pakistan in the mid-1960s, the project was among the first to introduce the expressionist brutalist lexicon of late-modernism into the changing architectural language of postcolonial South and Southeast Asia. Beyond the formal and tectonic ruptures with established colonial-modern norms that these designs represented, they also introduced equally radical challenges to established patterns of domestic space-use. Principles of open-planning and functional zoning employed by Rudolf in the design of academic staff accommodation, for example, evidently reflected a socially progressive approach – in light of the contemporary civil rights movement back in America – to the accommodation of domestic servants within the household of the modern nuclear family. As subsequent residents would recount, however, these same planning principles could have very different and even opposite implications for the privacy and sense of security of Bangladeshi academics and their families. The paper explores and interprets the post-occupancy experience of living in such novel ‘ultra-modern’ patterns of a new domesticity in postcolonial Bangladesh, and their reception and adaptation into the evolving norms of everyday residential development over the decades since. Specifically, it examines the reception of and responses to these radically new residential patterns by female members of the evolving modern Bengali Muslim middle class who were becoming progressively more liberal in their outlook and lifestyles, whilst retaining consciousness and respect for the abiding significance in their personal and family lives of traditional cultural practices and religious affinities. Drawing from the case material and methods of an on-going PhD study, the paper will offer a contrapuntal analysis of architectural and ethnological evidence of how the modern Bengali woman negotiates, adapts to and calibrates these received architectural patterns of domesticity whilst simultaneously crafting a reembraced cultural concept of femininity, in a fluid dialogical process of refashioning both space and self.
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Guedes, Pedro. "Healing Modern Architecture’s Break with the Past: Musings around Brazilian Fenestration." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a3990prwvx.
Full textAbstract:
This paper focuses on the role of Brazilian architects in emancipating Modern Architecture from overly limiting orthodoxies. In particular, this study follows direct, if weak influences across the Pacific to Australia and stronger ones across the South Atlantic to Southern Africa, where Brazilian ideas found fertile ground without being filtered through Northern Hemisphere mediations. Official delegations of architects from Australia and South Africa went to Brazil seeking inspiration and transferable ideas achieved mixed success. Central to the theme of this essay is a recently discovered and unpublished manuscript. It is the work of Barrie Biermann who, upon graduation from the University of Cape Town sailed across to Brazil in 1946 to gain first-hand knowledge of the architecture that had achieved worldwide renown through the 1943 Brazil Builds exhibition at the Museum of Modern Art in New York (MoMA). Biermann’s close observations and discussions with several of Brazil’s leading architects helped him develop a fresh narrative that placed recent developments in a continuum linked to Portuguese colonial architecture that had taken lessons from the ‘East’. Published in a very abridged form in a professional journal in 1950, it lost much of the charm of the original, which, in addition to imaginative theoretical speculation, is enriched by evocative, atmospheric sketches, water colours and photographs. This study shows that South-South connections were quite independent and predated the influence of ‘scientific’ manuals of ‘how-to build in the tropics’ that proliferated from metropolitan centres in the mid-1950s, preparing for decolonization but perhaps also motivated by ambitions of engendering other forms of dependence. Brazilian ideas and examples of built work played an important role in bringing vitality to some of the architectures of Africa. They also engaged with crucial issues of identity and the production of buildings celebrating values beyond the utilitarian.