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Relevant bibliographies by topics / Indian-Australian women

Academic literature on the topic 'Indian-Australian women'

Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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Journal articles on the topic "Indian-Australian women"

1

GOODALL, HEATHER, and DEVLEENA GHOSH. "Reimagining Asia: Indian and Australian women crossing borders." Modern Asian Studies 53, no. 04 (December 7, 2018): 1183–221. http://dx.doi.org/10.1017/s0026749x17000920.

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AbstractThe decades from the 1940s to the 1960s were ones of increasing contacts between women of India and Australia. These were not built on a shared British colonial history, but on commitments to visions circulating globally of equality between races, sexes, and classes. Kapila Khandvala from Bombay and Lucy Woodcock from Sydney were two women who met during such campaigns. Interacting roughly on an equal footing, they were aware of each other's activism in the Second World War and the emerging Cold War. Khandvala and Woodcock both made major contributions to the women's movements of their countries, yet have been largely forgotten in recent histories, as have links between their countries. We analyse their interactions, views, and practices on issues to which they devoted their lives: women's rights, progressive education, and peace. Their beliefs and practices on each were shaped by their respective local contexts, although they shared ideologies that were circulating internationally. These kept them in contact over many years, during which Kapila built networks that brought Australians into the sphere of Indian women's awareness, while Lucy, in addition to her continuing contacts with Kapila, travelled to China and consolidated links between Australian and Chinese women in Sydney. Their activist world was centred not in Western Europe, but in a new Asia that linked Australia and India. Our comparative study of the work and interactions of these two activist women offers strategies for working on global histories, where collaborative research and analysis is conducted in both colonizing and colonized countries.

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2

Kaur, Amarpreet, and Jane Elizabeth Southcott. "Parental Influence on Career Choices of Indian-Australian Women." International Journal of Interdisciplinary Cultural Studies 13, no. 2 (2018): 15–27. http://dx.doi.org/10.18848/2327-008x/cgp/v13i02/15-27.

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Moyle, Tracey L., and Maureen F. Dollard. "Rural Indian and Indigenous Australian Women Working Towards Empowerment." International Journal of Rural Management 4, no. 1-2 (January 2008): 153–68. http://dx.doi.org/10.1177/097300520900400208.

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4

Soares, Mario J., Leonard S. Piers, Kerin O'Dea, and Prakash S. Shetty. "No evidence for an ethnic influence on basal metabolism: an examination of data from India and Australia." British Journal of Nutrition 79, no. 4 (April 1998): 333–41. http://dx.doi.org/10.1079/bjn19980057.

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A lower BMR of Indians, when compared with Westerners matched for age, sex, and either surface area or body weight, has often been reported in the literature and has been interpreted to reflect an ethnic influence on BMR. To determine the contribution of body composition to these observed differences in BMR, we analysed the data on ninety-six Indians and eighty-one Caucasian Australians of both sexes, aged 18–30 years, studied in Bangalore, India and Melbourne, Australia. Absolute BMR and BMR adjusted for body weight were significantly lower in Indians when compared with Australians of the corresponding sex. However, BMR adjusted for fat-free mass (FFM) in men, and BMR adjusted for FFM and fat mass (FM) in women, were not significantly different between the two groups. Stepwise regression of FFM, FM, sex (0 = women; 1 = men) and ethnicity (0 = Indian; 1 = Australian) on BMR, resulted in the following relationship for the combined data on all subjects: BMR=88.7 × FFM (kg) + 1713 (n 177; r 0.92; r2 0.85; see 425 kJ). The Indian equations of Hayter & Henry (1994), based on body weight, resulted in a significant bias (measured – predicted BMR) of 318 (SE 54) kJ/d in Indian men and -409 (SE 70) kJ/d in Indian women. The equation of Cunningham (1991), based on FFM, accurately predicted the BMR of Indian men, Indian women and Australian men. The small but significant bias of 185 (SE 61)kJ/d in Australian women, may be explained by the significant contribution of FM to BMR in this group. The present study does not provide any evidence for an ethnic influence on basal metabolism. The results strongly support the use of FFM, rather than body weight, for the prediction of BMR in population groups of varying body size and composition. This would allow an accurate estimation of BMR and hence energy requirements in population groups worldwide.

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Kwok, C., R. Tranberg, and F. C. Lee. "Breast cancer knowledge, attitudes and screening behaviors among Indian–Australian women." European Journal of Oncology Nursing 19, no. 6 (December 2015): 701–6. http://dx.doi.org/10.1016/j.ejon.2015.05.004.

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6

Goodall, Heather, and Devleena Ghosh. "Beyond the ‘poison of prejudice’ Indian and Australian women talk about the White Australia policy." History Australia 12, no. 1 (January 2015): 116–40. http://dx.doi.org/10.1080/14490854.2015.11668556.

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7

Goodall, Heather. "Contract gangs: race, gender and vulnerability." Cosmopolitan Civil Societies: An Interdisciplinary Journal 7, no. 3 (December 1, 2015): 23–36. http://dx.doi.org/10.5130/ccs.v7i3.4509.

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While violence directed at Indian students in Australian cities has been highlighted in the Indian and Australian press, far less attention has been paid to the violence directed at Indians in rural areas. This has most often involved Indians employed in contract labour in seasonal industries like fruit or vegetable picking. This article reviews various media accounts, both urban and rural, of violence directed at Indians from 2009 to 2012. It draws attention to the far longer history of labour exploitation which has taken place in rural and urban Australia in contract labour conditions and the particular invisibility of rural settings for such violence. Racial minorities, like Aboriginal and Chinese workers, and women in agriculture and domestic work, have seldom had adequate power to respond industrially or politically. This means that in the past, these groups been particularly vulnerable to such structural exploitation. The paper concludes by calling for greater attention not only to the particular vulnerability of Indians in rural settings but to the wider presence of racialised and gendered exploitation enabled by contract labour structures.

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8

Henry, Nancy. "GEORGE ELIOT AND THE COLONIES." Victorian Literature and Culture 29, no. 2 (September 2001): 413–33. http://dx.doi.org/10.1017/s1060150301002091.

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Women are occasionally governors of prisons for women, overseers of the poor, and parish clerks. A woman may be ranger of a park; a woman can take part in the government of a great empire by buying East India Stock.— Barbara Bodichon, A Brief Summary in Plain Language, of the Most Important Laws Concerning Women (1854)ON OCTOBER 5, 1860, GEORGE HENRY LEWES VISITED a solicitor in London to consult about investments. He wrote in his journal: “[The Solicitor] took me to a stockbroker, who undertook to purchase 95 shares in the Great Indian Peninsular Railway for Polly. For £1825 she gets £1900 worth of stock guaranteed 5%” (qtd. in Ashton, Lewes 210). Thus Marian Evans, called Polly by her close friends, known in society as Mrs. Lewes and to her reading public as George Eliot, became a shareholder in British India. Whether or not Eliot thought of buying stock as taking part in the government of a great empire, as her friend Barbara Bodichon had written in 1854, the 5% return on her investment was a welcome supplement to the income she had been earning from her fiction since 1857. From 1860 until her death in 1880, she was one of a select but growing number of middle-class investors who took advantage of high-yield colonial stocks.1 Lewes’s journals for 1860–1878 and Eliot’s diaries for 1879–80 list dividends from stocks in Australia, South Africa, India, and Canada. These include: New South Wales, Victoria, Cape of Good Hope, Cape Town Rail, Colonial Bank, Oriental Bank, Scottish Australian, Great Indian Peninsula, Madras. The Indian and colonial stocks make up just less than half of the total holdings. Other stocks connected to colonial trade (East and West India Docks, London Docks), domestic stocks (the Consols, Regents Canal), and foreign investments (Buenos Aires, Pittsburgh and Ft. Wayne) complete the portfolio.2

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9

Hingorani, Anurag G., Lynne Freeman, and Michelle Agudera. "Impact of Immigration on Native and Ethnic Consumer Identity via Body Image." International Journal of Marketing Studies 9, no. 1 (January 16, 2017): 27. http://dx.doi.org/10.5539/ijms.v9n1p27.

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This research focuses on consumer identity of two under-researched but growing immigrant communities in Australia via the lens of the body image construct. Consistent with an emerging stream of research, body image is viewed as a part of identity. Given the variety of goods and services that have an impact on consumers’ perceptions of their body, and because consumers use products to create and convey desired identities, body image is also viewed as a part of consumer identity. Considering literature on identity, body image, and acculturation, exploratory research was undertaken to determine the impact of immigration on the identities of both immigrants and natives. Specifically, focus groups were conducted on two generations of Filipino- and Indian-Australian women as well as Anglo-Australian women. It was found that second generation immigrants have dual consumer identities where they balance the values, attitudes and lifestyles of both their home (i.e., native or heritage) and host cultures whereas first generation immigrants tend to retain their native consumer identity even if they appear to adopt values, attitudes, and lifestyles of the host culture. The impact of immigrants on consumer identities of native residents who are typically in the majority (i.e., the Anglo group) was not evident. Theoretical and practical implications including recommendations for marketing practitioners are then discussed followed by suggestions for future research.

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Colucci, Erminia, and David Lester. "A cross-cultural study of attitudes toward suicide among young people in India, Italy and Australia." International Journal of Social Psychiatry 66, no. 7 (June 19, 2020): 700–706. http://dx.doi.org/10.1177/0020764020926551.

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Background: An understanding of the cultural aspects of suicidal behavior is essential for the development of culturally appropriate suicide prevention and intervention strategies. Aims: This study explored the attitudes toward youth suicide in 686 Italian, Indian and Australian undergraduate students (18–24 years old). Method: A 21-item suicide attitude inventory titled Attitude towards Youth Suicide (AtYS) scale, included in this paper, was used in the three samples. Results: Four factors were extracted, labeled negative attitudes toward suicide, belief that suicide was not preventable, suicide as acceptable and normal, and the existence of risk signs for suicide. Country differences were found for all four subscales, with Indian students having the most negative attitudes toward suicide. Sex differences were found in all three countries with women, on the whole, having less negative attitudes toward suicide, more belief in the preventability of suicide in India and more belief in risk signs for suicide in Italy. Conclusion: Attitudes are linked to suicide in a complex manner. More quantitative and qualitative studies, including in lower-income and non-English speaking Western societies, are needed.

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Books on the topic "Indian-Australian women"

1

1965-, Carnegie Jon, ed. Beyond the wave: A tsunami survivor's story. Crows Nest, N.S.W: Allen & Unwin, 2005.

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2

White mother to a dark race: Settler colonialism, maternalism, and the removal of indigenous children in the American West and Australia, 1880-1940. Lincoln: University of Nebraska Press, 2009.

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3

Andrews, Lynn V. Crystal woman: The sisters of the dreamtime. New York, NY: Warner Books, 1987.

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4

Inscribing Difference and Resistance: Indigenous Women's Personal Non-Fiction and Life Writing in Australia and North America. Masaryk University Press, 2017.

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5

Auerbach, Jeffrey A. Settlers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827375.003.0006.

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Chapter 5 focuses on settlers, the men and women who spent significant portions of their lives overseas. Many migrated voluntarily; others, like the Australian convicts, involuntarily. Some settled permanently; others gave up and returned home. But time and again, these imperial travelers describe their experiences as dreary and disillusioning. Led to believe that life in the empire would be full of opportunity, many of them instead found only the monotony of daily routine. Life was particularly difficult for women, whether entertaining friends in the Indian hill stations or whiling away the hours in the Australian outback. The former suffered from vapid social rituals and prohibitions on contact with indigenous people; the latter from extreme isolation and loneliness. This chapter demonstrates that from Governors’ wives to governesses, from gold diggers to bushwhackers, boredom was omnipresent, and as a result many settlers were disappointed and depressed by their imperial experience.

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White Mother to a Dark Race: Settler Colonialism, Maternalism, and the Removal of Indigenous Children in the American West and Australia, 1880-1940. University of Nebraska Press, 2011.

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7

Andrews, Lynn V. Crystal Woman: The Sisters of the Dreamtime. Warner Books, 1988.

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Book chapters on the topic "Indian-Australian women"

1

Delaney, Annie. "A Comparison of Australian and Indian Women Garment and Footwear Homeworkers." In Women, Labor Segmentation and Regulation, 193–210. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-55495-6_11.

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2

Ghosh, Devleena, and Heather Goodall. "‘Not as a Stranger or a Tourist’." In Indians and the Antipodes, 181–209. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199483624.003.0007.

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This chapter narrates and contextualizes the story of the Australian educationist Leonora Gmeiner, an Australian teacher who travelled to India in the 1890s inspired by the ideals of Theosophical education. Gmeiner lived in India for twenty-nine years, participated in Gandhian campaigns to abolish the indenture system, took part in Annie Bessant’s Home Rule League activities, and served as the principal of the Indraprastha Hindu Girls’ School in Delhi, where she was joined by other similarly inspired Australian women. Gmeiner dedicated her life to the physical, moral, intellectual, and spiritual training of Indian girls to bring them out of purdah and make them politically active full citizens of the emerging Indian nation. This chapter argues for an alternative to ‘White Australian’ attitudes to India and demonstrates that the circulation of knowledge and ideas flowed from the Antipodes to India as well as through Indian migration south.

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3

Khatun, Samia. "The Book of Marriage." In Australianama, 141–68. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190922603.003.0007.

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From 1860 to the 1920s, Muslim merchants and workers from across British India and Afghanistan travelled to Australian shores to work in the extensive camel transportation network that underpinned the growth of capitalism in the Australian interior. Through marriage, South Asian women in addition to white women and Aboriginal women became part of families spanning the Indian Ocean. Challenging the racist accounts of gender relations that currently structure histories of Muslims in Australia, I turn to the intellectual traditions of colonised peoples in search of alternatives to orientalist narratives. Redeploying the Muslim narrative tradition of Kitab al‐Nikah (Book of Marriage) to write feminist history, this chapter proposes a new framework to house histories of Muslim women.

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4

Nachowitz, Todd. "Identity and Invisibility." In Indians and the Antipodes, 26–61. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199483624.003.0002.

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Shipping logs reveal that the first Indians to set foot on New Zealand soil were two young lascars from Pondicherry who arrived on a French East India Company ship in 1769—the year that James Cook first visited the country. Indian arrival in New Zealand was, therefore, contemporaneous with first European contact, a fact never before recognized in the extant literature on nation-building. Since then hundreds of Indian sepoys and lascars accompanied British East India Company ships to New Zealand, many going through Australian ports seeking work with sealing expeditions and on timber voyages. In the early nineteenth century, some of the lascars began to jump ship, marry local Maori women and settled down in New Zealand. This chapter argues that Indians in New Zealand can claim a history that goes as far back as the earliest Maori–European (Pakeha) contact.

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Lawrence, Michael. "Transformation and Glamour in the Cross-Cultural Makeover: Return to Eden, Khoon Bhari Maang and the Avenging Woman in Popular Hindi Cinema." In Transnational Film Remakes. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474407236.003.0007.

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Rakesh Roshan’s Khoon Bhari Maang (Blood-Smeared Forehead, India, 1988) is closely modelled on the iconic Australian television 3-part, mini-series Return to Eden (Karen Arthur, Kevin James Dobson, 1983), itself a self-conscious appropriation and strategic indigenisation of the melodramatic conventions and “feminised address” of the prime time American soap opera. In Return to Eden, a treacherous tennis champ marries a meek and dowdy heiress, Stephanie Harper, and throws her into alligator-infested waters; she survives, has plastic surgery, becomes a supermodel, and returns to exact revenge on her husband. In the transnational film remake, Khoon Bhari Maang, the heroine’s transformation is more extreme – in accordance with her revenge, which is more violent – and also more complex, in terms of cultural identity, since her journey, from frumpy Aarti to the sultry Jyoti, necessitates a negotiation of traditional/modern and Indian/non-Indian modes of womanhood (and this also resonates with the ‘reinvention’ of its star, Rekha, in the late 1970s). Drawing on recent discussions of the anxious “assemblage” of femininity in popular Hindi cinema this chapter focuses on issues raised by Khoon Bhari Maang’s presentation of the make-over conceit.

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Conference papers on the topic "Indian-Australian women"

1

Gardiner, Fiona. "Yes, You Can Be an Architect and a Woman!’ Women in Architecture: Queensland 1982-1989." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4001phps8.

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From the 1970s social and political changes in Australia and the burgeoning feminist movement were challenging established power relationships and hierarchies. This paper explores how in the 1980s groups of women architects actively took positions that were outside the established professional mainstream. A 1982 seminar at the University of Queensland galvanised women in Brisbane to form the Association of Women Architects, Town Planners and Landscape Architects. Formally founded the association was multi-disciplinary and not affiliated with the established bodies. Its aims included promoting women and working to reform the practice of these professions. While predominately made up of architects, the group never became part of the Royal Australian Institutes of Architects, it did inject itself into its activities, spectacularly sponsoring the Indian architect Revathi Kamath to speak at the 1984 RAIA. For five years the group was active organising talks, speakers, a newsletter and participating in Architecture Week. In 1984 an exhibition ‘Profile: Women in Architecture’ featured the work of 40 past and present women architects and students, including a profile of Queensland’s then oldest practitioner Beatrice Hutton. Sydney architect Eve Laron, the convenor of Constructive Women in Sydney opened the exhibition. There was an active interchange between Women in Architecture in Melbourne, Constructive Women, and the Queensland group, with architects such as Ann Keddie, Suzanne Dance and Barbara van den Broek speaking in Brisbane. While the focus of the group centred around women’s issues such as traditional prejudice, conflicting commitments and retraining, its architectural interests were not those of conventional practice. It explored and promoted the design of cities and buildings that were sensitive to users including women and children, design using natural materials and sustainability. While the group only existed for a short period, it advanced positions and perspectives that were outside the mainstream of architectural discourse and practice. Nearly 40 years on a new generation of women is leading the debate into the structural inequities in the architectural profession which are very similar to those tackled by women architects in the 1980s.

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