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Journal articles on the topic 'Irish-Australian'

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Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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1

Yan, Jimmy. "The Irish Revolution, early Australian communists and Anglophone radical peripheries: Dublin, Glasgow, Sydney, 1920–23." Twentieth Century Communism 18, no. 18 (March 30, 2020): 93–125. http://dx.doi.org/10.3898/175864320829334816.

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'Communism' and 'Ireland' remain, as a legacy of Cold War binarisms, two subjects that rarely converge in Australian historiography. This article explores the place of 'Ireland' in the political imagination of the nascent Australian Communist movement between its fractured formation in 1920 and the end of the Irish Civil War in 1923. In challenging nation-centric and essentialist treatments of 'the Irish' in Australian political history, it foregrounds a diffuse politicisation around 'Ireland' itself that transcended identitarian ontologies. This article argues that, examined within the ambivalent translation of early interwar radical cosmopolitanisms in a white settler labour movement, 'Ireland' was a directly 'international', if racialised, coordinate in the imaginative geography of early Australian communism. Although the 'Irish Question' circulated within the existing networks of the Comintern, this contest was also produced within other 'routes' on the Anglophone peripheries of the Communist world. The mobile lives of Peter Larkin, Esmonde Higgins and Harry Arthur Campbell, and the momentary alliance of the Communist Party of Australia with the Sydney Irish National Association during the 1923 'Irish envoys' tour, allow for these connections to be reframed in non-primordialist terms within border-crossings and transnational encounter. An investigation of the 'Irish Question' within transgressions of cultural boundaries, instead of 'shared' national histories, can facilitate its extrication from Cold War narratives of ossified 'identity'.

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2

Cohen, Graeme L. "Martin Gardiner: the first Irish-Australian mathematician." Irish Mathematical Society Bulletin 0085 (2020): 3–16. http://dx.doi.org/10.33232/bims.0085.3.16.

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3

Lonergan, Dymphna. "An Irish-centric View of Australian English." Australian Journal of Linguistics 23, no. 2 (October 2003): 151–59. http://dx.doi.org/10.1080/0726860032000203164.

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4

Robinson, Geoff, and Andrew Moore. "Francis De Groot: Irish Fascist, Australian Legend." Labour History, no. 91 (2006): 214. http://dx.doi.org/10.2307/27516169.

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5

Mollenhauer, Jeanette. "Stepping to the fore: The promotion of Irish dance in Australia." Scene 8, no. 1-2 (December 1, 2020): 47–60. http://dx.doi.org/10.1386/scene_00022_1.

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This article contributes to scant literature on Irish dance praxis in Australia by demonstrating how the confluence of global and local factors have permitted Irish dance in Australia to step to the fore. Irish step dance is a globally recognizable genre that has dispersed through, first, the migration of Irish people throughout the world and, more recently, through itinerant theatrical troupes. In Australia, a significant node of the Irish diaspora, Irish step dance has managed to achieve unusual prominence in a dance landscape that has traditionally been dominated by genres from within the Western concert dance canon. Drawing on both extant literature and ethnographic data, this article examines three threads from the narrative of Irish dance in Australia. First, the general choreographic landscape of the nation is described, showing that the preferences of Australian dance audiences have been shaped to privilege styles that are popular onstage and on-screen, with the resulting marginalization of culturally-specific genera. Second, localized effects of the global contagion instigated by the development of the stage show Riverdance are explored. Here, the domains of aesthetics and decisive marketing strategies are discussed, showing how engagement with Australian audiences was achieved. Finally, the article introduces an idiosyncratic localized influence, the children’s musical group The Wiggles, which was conceived independently but which also promoted interest and enthusiasm for Irish dance in Australia by engaging with young children and presenting propriety of Irish dance as available to all, regardless of cultural ancestry.

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6

Hall, Dianne. "Irish republican women in Australia: Kathleen Barry and Linda Kearns's tour in 1924–5." Irish Historical Studies 43, no. 163 (May 2019): 73–93. http://dx.doi.org/10.1017/ihs.2019.5.

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AbstractThe 1924–5 fundraising tour in Australia by republican activists, Kathleen Barry and Linda Kearns, although successful, has received little attention from historians, more focused on the controversial tour of Fr Michael O'Flanagan and J. J. O'Kelly the previous year. While O'Flanagan and O'Kelly's tour ended with their deportation, Barry and Kearns successfully navigated the different agendas of Irish-Australian political and social groups to organise speaking engagements and raise considerable funds for the Irish Republican Prisoners’ Dependants' Fund. The women were experienced republican activists, however on their Australian tour they placed themselves firmly in traditional female patriotic roles, as nurturers and supporters of men fighting for Irish freedom. This article analyses their strategic use of gendered expectations to allay suspicions about their political agenda to successfully raise money and negotiate with political and ecclesiastical leaders.

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7

Hewitt, Martin. "The Australian Nation: Its British and Irish Roots." History: Reviews of New Books 26, no. 3 (April 1998): 146–47. http://dx.doi.org/10.1080/03612759.1998.10528149.

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8

Hall, Dianne, and Ronan McDonald. "Irish Studies in Australia and New Zealand." Irish University Review 50, no. 1 (May 2020): 198–205. http://dx.doi.org/10.3366/iur.2020.0446.

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This article gives an overview, and brief history, of Irish studies in Australia and New Zealand, within an academic context and beyond. It surveys major publications and formal initiatives, but also accounts for why Irish studies has been less vibrant in Australian than other Anglophone countries in the Irish diaspora. The Irish in Australia have a distinct history. Yet, in recent years and in popular understanding, they have also sometimes been absorbed into ‘white’ or Anglo-Celtic Australia. This makes their claims to distinctiveness less pressing in a society seeking to come to terms with its migrant and dispossessed indigenous populations.

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9

Yan, Jimmy H. "Renegotiating Ireland, Transnational History, and Settler Colonialism in White Australia." Radical History Review 2022, no. 143 (May 1, 2022): 109–24. http://dx.doi.org/10.1215/01636545-9566132.

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Abstract Efforts to transcend island histories in Irish historiography have predominantly centered a narration of white settler pasts as an outer boundary of Irish history. This article works through the disjunctions between differently situated transnational turns in Irish and Australian historiographies by interrogating metaphors of extension, including “Greater Ireland” in the former historiography. It proposes that to decenter the nation as a historical unit, transnational Irish history requires a critical tension with white settler, and not only Irish, methodological nationalisms. The article surveys the critical possibilities presented by the transnational turn in Irish historiography while questioning its limits, with attention to the paradigm of a transnational Irish revolution. It then flags possible directions for a closer dialogue between transnational Irish history and postnational historiographies of white settler colonialism. An unsettling of discrete historiographical boundaries remains a necessary condition for tracing histories of Ireland beyond, below, and outside the nation.

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10

Buckridge, Patrick. "Irish Poets in Colonial Brisbane: Mary Eva O'Doherty and Cornelius Moynihan." Queensland Review 8, no. 2 (November 2001): 29–40. http://dx.doi.org/10.1017/s1321816600006814.

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This paper compares the literary careers of two Irish immigrant-poets who lived and wrote for a significant part of their lives in nineteenth-century Brisbane, using the comparison to explore some of the different ways in which Irish literary tradition could reinvent itself in a new physical and cultural environment. Early Brisbane is not an especially fertile field for the study of Irish-Australian literary writing, perhaps surprisingly, given the strong Irish presence in Brisbane society during the first half of the twentieth century. One explanation may be that whereas the Irish had a strong presence in the military and the labouring classes in the Moreton Bay Colony, the institutions of government, public education and the press — the chief nurseries of Culture in most settler societies — were dominated by the English and Scottish.

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11

McKay, Belinda, and Patrick Buckridge. "Remaking an ‘Old Tradition's Magic’: The Irish Strain in Early Queensland Writing." Queensland Review 20, no. 1 (May 3, 2013): 110–25. http://dx.doi.org/10.1017/qre.2013.9.

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The themes of cultural dislocation and the struggle to feel ‘at home’ in a new land figure prominently in Australian literature, and considerable critical attention has been devoted to the distinctive articulations of these preoccupations by well-known writers of Irish birth or descent, such as Victor Daley, Bernard O'Dowd and John O'Brien. Queensland's Irish writers, however, have been largely forgotten or overlooked — both individually and as a group.

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12

Oxley, Deborah. "Living Standards of Women in Prefamine Ireland." Social Science History 28, no. 2 (2004): 271–95. http://dx.doi.org/10.1017/s014555320001316x.

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Prefamine Irish living standards have proved enigmatic. They are intriguing because they hold the key to understanding the trajectory of economic development in the first half of the nineteenth century. They have remained elusive because of the paucity of available information. Using Australian data, this paper examines regional trends in Irish-born female convict heights, identifying divergent tendencies between west and east that left Ulster women the tallest in the land.

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13

Bairner, Alan. "Wearing the Baggie Green: the Irish and Australian Cricket." Sport in Society 10, no. 3 (May 2007): 457–75. http://dx.doi.org/10.1080/17430430701333851.

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14

Frances, Raelene. "Green demons: Irish-Catholics and Muslims in Australian history." Islam and Christian–Muslim Relations 22, no. 4 (October 2011): 443–50. http://dx.doi.org/10.1080/09596410.2011.606190.

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15

RICHARDS, ERIC. "An Australian map of British and Irish literacy in 1841." Population Studies 53, no. 3 (January 1999): 345–59. http://dx.doi.org/10.1080/00324720308091.

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16

Madden, Gerard. "Thomas J. Kiernan and Irish diplomatic responses to cold-war anticommunism in Australia, 1946-1951." Twentieth Century Communism 21, no. 21 (November 1, 2021): 29–54. http://dx.doi.org/10.3898/175864321834645805.

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Despite being a peripheral actor in the Cold War, Ireland in the immediate post-war period was attentive to cold war developments internationally, and the influence of the Catholic Church over state and society predominantly shaped the state's response to the conflict. Irish diplomats internationally sent home repo rts on communist activity in the countries in which they served. This article will discuss Thomas J. Kiernan, Ireland's Minister Plenipotentiary in Australia between 1946 and 1955, and his responses, views and perceptions of Australian anti-communism from his 1946 appointment to the 1951 plebiscite on banning the Communist Party of Australia, which ultimately failed. Through analysis of his reports in the National Archives of Ireland – including accounts of his interactions with politicians and clergy, the Australian press, parliamentary debates and other sources – it argues that his views were moulded by the dominant Irish conception of the Cold War, which was fundamentally shaped by Catholicism, and his overreliance on Catholic and print sources led him to sometimes exaggerate the communist threat. Nonetheless, his reports home to Dublin served to reinforce the Irish state's perception that communism was a worldwide malaise which the Catholic Church and Catholics internationally were at the forefront of combatting.

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17

Gąsior, Weronika. "Cultural Scripts and the Speech Act of Opinions in Irish English: A Study amongst Irish and Polish University Students." ELOPE: English Language Overseas Perspectives and Enquiries 12, no. 1 (June 22, 2015): 11–28. http://dx.doi.org/10.4312/elope.12.1.11-28.

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Studies in pragmatics have been limited to a handful of illocutionary acts such as requests, apologies or compliments, and opinions remain underrepresented in the existing literature. In this paper I present the results of a study of opinions in Irish English, conducted in an intercultural environment of Irish-Polish interactions. Departing from a traditional approach of speech act realisation studies, I applied the theory of cultural scripts to analyse opinions. In contrasting the Irish and Polish formulas for expressing opinions, as well as sociopragmatic attitudes towards this speech act, a difference in the cultural scripts for opinions in each culture was observable. Apart from already documented Polish frankness in opinions, the study discovered also a rational approach to presenting good arguments to support one’s assertions among the participants. In relation to the Irish script for opinions, the findings are in line with previous classifications of opinions in Australian English, showing a certain level of variational uniformity amongst the English-speaking cultures in this regard.

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18

Kerby, Martin, and Margaret Baguley. "Divided loyalties: St Joseph’s Nudgee College, the Great War and Anzac Day, 1915–39." Queensland Review 28, no. 1 (June 2021): 25–39. http://dx.doi.org/10.1017/qre.2021.2.

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AbstractSt Joseph’s Nudgee College is an Irish Christian Brothers boys’ boarding school in Brisbane. It was established in 1891 to provide the children of Irish Catholics living in regional and remote Queensland and northern New South Wales with access to an education that would act as a vehicle for socio-economic advancement. The first decades of the college’s existence were nevertheless defined by two competing, sometimes contradictory imperatives. An often-belligerent determination to retain an Irish identity existed side by side with an awareness that a ‘ghetto mentality’ would hinder the socio-economic advancement of Queensland’s Catholics. The balancing act that this necessitated was particularly evident in the College’s mixed reaction to the outbreak of war in 1914 and the subsequent reticence to celebrate Anzac Day between 1916 and 1939. This article explores the College’s response through its Annuals (Year Books) and places it in the context of the Australian Irish Catholic experience of war and commemoration.

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19

Ward, Alan J. "Models of Government and Anglo-Irish Relations." Albion 20, no. 1 (1988): 19–42. http://dx.doi.org/10.2307/4049796.

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In 1922 the Irish Free State began life with a constitution which embodied two contradictory principles. The first recognized that all powers of government derive from the people and provided for a system of government in which the Irish Cabinet was clearly responsible to the popularly elected Irish lower house, Dail Eireann. The second recognized a monarch, King George V, as head of the Irish executive, with substantial prerogative powers derived not from the Irish people but from British common law. The constitution was a compromise between Britain and Irish republicans to end the Irish War of Independence. Though not every compromise in politics makes complete sense, for Britain this one represented more than a short-range expedient. Its contradictions represented the dying gasp in a long, often anguished, and ultimately futile attempt by Britain to devise a formula which would simultaneously permit the Irish a measure of self-government and protect vital British interests in Ireland.This essay will review the attempts to construct a satisfactory Anglo-Irish relationship in the years between 1782 and 1949. It will concentrate on four models of government proposed for Ireland: (a) the independent Irish Parliament of the period from 1782 to 1800, (b) O'Connell's proposals to repeal the union with Britain in the 1830s and 1840s, (c) the devolution proposed in the home rule bills of 1886, 1893, 1912, and the Government of Ireland Act of 1920, and (d) the independence provided in the Irish Free State constitution of 1922 and its successor, the Irish constitution of 1937. It will also place these models in the context of the constitutional evolution of the British Empire. In the Canadian, New Zealand, Australian, and South African colonies, colonial self-government and British imperial interests were reconciled, beginning in Nova Scotia in 1848, by using a kind of constitutional double-think involving the Crown and the colonial Governor. But the problem of the troubled Anglo-Irish relationship could not be resolved so easily.

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20

McCalman, Iain. "Making Culture Bloom." Cultural Studies Review 11, no. 1 (August 12, 2013): 175–82. http://dx.doi.org/10.5130/csr.v11i1.3458.

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On 16 June 1904, exactly one hundred years before the establishment of CHASS, an Irish Jew of Hungarian extraction called Leopold Bloom set off on a twenty-four hour perambulation around the streets and bars of Dublin. This fictional incident is the basis of James Joyce’s Ulysses, the greatest novel of modern times. It has also given rise to Bloomsday, a kind of Irish literary holy day celebrated in cities all around the world. It was a specially appropriate moment for us to celebrate the birth of our new peak body, because Bloomsday provides a perfect parable for why the Australian public and government should cherish our sector.

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21

EGGERT, DIETRICH, and PAUL BERRY. "German, Irish and Australian high school studentsʼ perceptions of mental handicap." International Journal of Rehabilitation Research 15, no. 4 (December 1992): 349–54. http://dx.doi.org/10.1097/00004356-199212000-00010.

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22

Arthure, Susan. "Being Irish: The Nineteenth Century South Australian Community of Baker’s Flat." Archaeologies 11, no. 2 (July 31, 2015): 169–88. http://dx.doi.org/10.1007/s11759-015-9274-y.

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23

O’Connor, Pat, and Kate White. "Similarities and differences in collegiality/managerialism in Irish and Australian universities." Gender and Education 23, no. 7 (December 2011): 903–19. http://dx.doi.org/10.1080/09540253.2010.549109.

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24

Reilly, Isobel. "Letter from Northern Ireland: The Australian Irish Family: Past and Present." Australian and New Zealand Journal of Family Therapy 26, no. 1 (March 2005): 51–52. http://dx.doi.org/10.1002/j.1467-8438.2005.tb00638.x.

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25

McCafferty, Kevin. "‘[T]hunder storms is verry dangese in this countrey they come in less than a minnits notice...’." English World-Wide 25, no. 1 (May 12, 2004): 51–79. http://dx.doi.org/10.1075/eww.25.1.04mcc.

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It has been suggested that use of the Northern Subject Rule (NSR) in Southern Irish English (SIrE) is the result of diffusion from Ulster-Scots dialects of the North of Ireland, where many Scots settled in the 17th century. 19th-century Irish-Australian emigrant letters show the main NSR constraint — which permits plural verbal -s with noun phrase subjects but prohibits it with an adjacent third plural pronoun — to have been as robust in varieties of SIrE as it was in Northern Irish English (NIrE) of the same period. Before British colonisation of Ireland, the NSR was present in dialects of Northern England and the North Midlands, regions which contributed substantially to English settlement in the South of Ireland. It is therefore suggested here that the NSR in SIrE might be a retention of a vernacular feature of NSR dialects that were taken to Ireland from the English North and North Midlands rather than a feature that diffused southwards in Ireland after 1600.

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26

D'Anastasi, Tanya, and Erica Frydenberg. "Ethnicity and Coping: What Young People Do and What Young People Learn." Australian Journal of Guidance and Counselling 15, no. 1 (July 1, 2005): 43–59. http://dx.doi.org/10.1375/ajgc.15.1.43.

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AbstractIn a number of studies, using the Adolescent Coping scale as a measure of coping, we are able to see clearly that young people from different communities cope in different ways. For example, in studies of Australian, Columbian, German, Irish and Palestinian young people it was found that coping varied in the different countries, but even within the same country, such as Australia, there are variations in coping across ethnic communities. These findings are confirmed by a recent smaller scale investigation that found that a group of students who were labelled ‘Australian minority group’ (comprising of Asian, African, Pacific Islanders and Middle Eastern students) used more spiritual support and resorted to social action more than did Anglo-Australian students. Of particular note is that the Australian minority group were found to significantly decrease their use of self-blame after participating in a school-based coping skills program, while Anglo-Australian students increased their use of physical recreation. These findings collectively demonstrate the impact of ethnic identity in both the act of coping and the acquisition of coping skills.

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27

Burridge, Kate, and Simon Musgrave. "It's Speaking Australian English We Are: Irish Features in Nineteenth Century Australia." Australian Journal of Linguistics 34, no. 1 (January 2, 2014): 24–49. http://dx.doi.org/10.1080/07268602.2014.875454.

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28

Gallen, James, and Kate Gleeson. "Unpaid wages: the experiences of Irish Magdalene Laundries and Indigenous Australians." International Journal of Law in Context 14, no. 01 (November 28, 2017): 43–60. http://dx.doi.org/10.1017/s1744552317000568.

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AbstractThis paper will evaluate the obstacles faced by victim-survivors of historical abuse, particularly victim-survivors of forced labour in Magdalene Laundries in Ireland and the stolen wages of Australian Aborigines and Torres Strait Islanders, in a post-colonial transitional justice framework. First, the paper identifies challenges in contextualising comparative interdisciplinary historical research in terms of transitional justice. Second, the paper considers the economic contribution of unpaid labour in the Australian and Irish contexts and, third, goes on to examine the historical denial of rights and redress in both settings. The paper then evaluates the different challenges in responding to legacies of historical abuse, especially unpaid wages in both states. A final section concludes with the argument that redress provided in both instances represents a form of paternalism perpetuating the colonial approach to governance, rather than the provision of the legal rights of citizens, and that this paternalism has specific implications for women who continue to be marginalised by contemporary regimes.

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29

Tait, Peta. "Contemporary Politics and Empathetic Emotions: Company B's Antigone." New Theatre Quarterly 26, no. 4 (November 2010): 351–60. http://dx.doi.org/10.1017/s0266464x10000655.

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Sydney-based Company B's 2008 season included The Burial at Thebes: Sophocles's Antigone in Irish poet Seamus Heaney's translation. This article shows how the production conveyed notions of war, social upheaval, displacement, and exile that are relevant to contemporary Australian spectators. With its ethnic and racial diversity, and one overt reference to the plight of indigenous people under colonial rule and its legacy, the production confirmed that the emotional resonances in this staging of Antigone reflect and yet transcend the contemporary Australian situation; and Peta Tait here argues that the production contributed to spectators' understanding of the emotions underlying contemporary political debates. Peta Tait is Professor of Theatre and Drama at La Trobe University. Her recent publications include Circus Bodies: Cultural Identity in Aerial Performance (Routledge, 2005) and Performing Emotions: Gender, Bodies, Spaces (Ashgate, 2002). She has published widely on theatre, drama, circus performance, and gender identity, and is co-editor (with Liz Schafer) of the anthology Australian Women's Drama: Texts and Feminisms (Currency Press, 1997).

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30

Cooper, Sophie. "Something borrowed: women, Limerick lace and community heirlooms in the Australian Irish diaspora." Social History 45, no. 3 (July 2, 2020): 304–27. http://dx.doi.org/10.1080/03071022.2020.1771864.

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31

MAROUDAS, P., AI JOBLING, and RC AUGUSTEYN. "Genetic screening for progressive retinal atrophy in the Australian population of Irish Setters." Australian Veterinary Journal 78, no. 11 (November 2000): 773–74. http://dx.doi.org/10.1111/j.1751-0813.2000.tb10450.x.

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32

Dickins, Jane. "A remote analogy?: from Central Australian tjurunga to Irish Early Bronze Age axes." Antiquity 70, no. 267 (March 1996): 161–67. http://dx.doi.org/10.1017/s0003598x00083022.

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Our interpretation of Bronze Age metalwork is based, for the most part, on common-sense ideas of what is functional and what is not, which items were intended to be recovered, which were gifts to other worlds. A more considered source of analogy than our limited experience is available at a certain distance. Remote in terms of measured miles, the analogy is nevertheless effective in expanding current definitions of how ritual is expressed through material culture.

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33

Moore, Andrew. "An 'Indelible Hibernian Mark'? Irish Rebels and Australian Labour Radicalism: An Historiographical Overview." Labour History, no. 75 (1998): 1. http://dx.doi.org/10.2307/27516596.

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34

Lyons, William. "A letter to the editors: Introducing The Examination and The Letter." Empedocles: European Journal for the Philosophy of Communication 11, no. 1 (September 1, 2020): 61–65. http://dx.doi.org/10.1386/ejpc_00012_1.

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Irish-Australian philosopher William Lyons is the author of the short films The Examination and The Letter. These are cinematographic manifestations of the author’s enterprise in communicating philosophical ideas beyond the formal conventions of professional philosophy. The present entry consists of an endearing and informative letter that Lyons enclosed with the films when he sent them to the editors of Empedocles: European Journal for the Philosophy of Communication upon their request. It is reproduced here verbatim as a preamble to the discussion about them that follows in this same issue.

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35

McGreevy, Paul D., Georgie L. Caspar, and David L. Evans. "A pilot investigation into the opinions and beliefs of Australian, British, and Irish jockeys." Journal of Veterinary Behavior 8, no. 2 (March 2013): 100–105. http://dx.doi.org/10.1016/j.jveb.2012.04.004.

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36

Macdonald, John. "The Australian Male Policy: Unfinished Business." International Journal of Mens Social and Community Health 1, SP1 (August 24, 2018): e50-e56. http://dx.doi.org/10.22374/ijmsch.v1isp1.8.

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This comment on the Australian Male Health Policy draws on the framework suggested by Buse, May and Walt which suggests that insights can be achieved by looking at the content, context, process and actors involved.1 As a preliminary step in such analysis, these three elements are briefly looked at. This allows for acknowledgement of some of the strengths of the policy, not least of all its focus on the social determinants of men’s health, a framework often applied to other subpopulations, but rarely to men. On another positive note, the policy led to the funding of a national men’s health longitudinal study and support for the Men’s Shed movement. I also highlight the benefits of the community consultations which occurred, which allowed men from across the country to express their views on men’s health needs. Mention is made of the Brazilian Men’s Health Policy and the Irish Men’s Health Policy and Action Plan from which lessons could be learned.

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37

Frydenberg, Erica, Ramon Lewis, Ruben Ardila, Ed Cairns, and Gregor Kennedy. "Adolescent concern with social issues: An exploratory comparison between Australian, Colombian, and Northern Irish students." Peace and Conflict: Journal of Peace Psychology 7, no. 1 (2001): 59–76. http://dx.doi.org/10.1207/s15327949pac0701_05.

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38

Mcdevitt, Teresa M., Eugene P. Sheehan, John B. Cooney, Howard V. Smith, and Lain Walker. "Conceptions of listening, learning processes, and epistemologies held by American, Irish, and Australian university students." Learning and Individual Differences 6, no. 2 (January 1994): 231–56. http://dx.doi.org/10.1016/1041-6080(94)90011-6.

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39

Stayton. "Tell About the Global South: Bushranger Nomadology and Minor Literature in the Irish Australian Boom." Global South 3, no. 2 (2009): 83. http://dx.doi.org/10.2979/gso.2009.3.2.83.

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40

O'Connor, Pat, Teresa Carvalho, and Kate White. "The experiences of senior positional leaders in Australian, Irish and Portuguese universities: universal or contingent?" Higher Education Research & Development 33, no. 1 (January 2, 2014): 5–18. http://dx.doi.org/10.1080/07294360.2013.864608.

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41

Grant, Anne, Melinda Goodyear, Darryl Maybery, and Andrea Reupert. "Differences Between Irish and Australian Psychiatric Nurses' Family-Focused Practice in Adult Mental Health Services." Archives of Psychiatric Nursing 30, no. 2 (April 2016): 132–37. http://dx.doi.org/10.1016/j.apnu.2015.07.005.

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42

Molony, John. "Irish-Australian studies: papers delivered at the sixth Irish-Australian Conference, July 1990. Edited by Philip Bull, Chris McConville and Noel McLachlan. Pp ix, 228. Melbourne: La Trobe University Press. 1991. No price given." Irish Historical Studies 29, no. 113 (May 1994): 138–39. http://dx.doi.org/10.1017/s002112140001899x.

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43

Young, Christabel M. "Migration and Mortality: The Experience of Birthplace Groups in Australia." International Migration Review 21, no. 3 (September 1987): 531–54. http://dx.doi.org/10.1177/019791838702100305.

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Wide diversity exists in the mortality experience of different birthplace groups in Australia, and this also occurs with respect to their cause of death profiles. Most migrant groups experience lower mortality in Australia than in their country of origin, and most experience lower mortality than the Australian-born population. In the latter case the main expectations are the Scots, Irish, Poles, South Pacific Islanders, Scandinavian men and North American women. Exceptionally high levels of survival occur among Greeks and Italians in Australia. The lower risk of mortality from heart disease is a principal reason for the deficit between observed and expected deaths of most migrant groups in Australia.

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Arzova, S. Burak, and Linda A. Kidwell. "The ethical behaviours of final year Turkish accountancy students compared with their Australian and Irish counterparts." International Journal of Accounting, Auditing and Performance Evaluation 1, no. 3 (2004): 385. http://dx.doi.org/10.1504/ijaape.2004.005927.

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Brice, Ian D. "Ethnic Masculinities in Australian Boys’ Schools: Scots and Irish secondary schools in late nineteenth‐century Australia." Paedagogica Historica 37, no. 1 (January 2001): 139–52. http://dx.doi.org/10.1080/0030923010370109.

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Richards, Eric. "Irish-Australian studies: papers delivered at the fifth Irish-Australian conference. Edited by Oliver MacDonagh and W.F. Mandle. Pp x, 356. Canberra: Australian National University. 1989. $A20 paperback. - Familia: Ulster Genealogical Review, vol. II, no. 3: Australia, 1799–1988. Pp 147. Belfast: Ulster Historical Foundation. 1987. £3.50." Irish Historical Studies 27, no. 108 (November 1991): 378–79. http://dx.doi.org/10.1017/s0021121400018125.

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Harpur, Paul, Ursula Connolly, and Peter Blanck. "Socially Constructed Hierarchies of Impairments: The Case of Australian and Irish Workers’ Access to Compensation for Injuries." Journal of Occupational Rehabilitation 27, no. 4 (November 27, 2017): 507–19. http://dx.doi.org/10.1007/s10926-017-9745-7.

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Bertalli, N., K. Allen, J. Hourihane, and A. DunnGalvin. "Cross Cultural Comparisons of Irish and Australian Children and Teens Living with Food Allergy: The SchoolNuts Study." Journal of Allergy and Clinical Immunology 127, no. 2 (February 2011): AB238. http://dx.doi.org/10.1016/j.jaci.2010.12.947.

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Christiansen, Thomas. "When Worlds Collide in Legal Discourse. The Accommodation of Indigenous Australians’ Concepts of Land Rights Into Australian Law." Studies in Logic, Grammar and Rhetoric 65, no. 1 (December 1, 2020): 21–41. http://dx.doi.org/10.2478/slgr-2020-0044.

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Abstract The right of Australian Indigenous groups to own traditional lands has been a contentious issue in the recent history of Australia. Indeed, Aborigines and Torres Strait Islanders did not consider themselves as full citizens in the country they had inhabited for millennia until the late 1960s, and then only after a long campaign and a national referendum (1967) in favour of changes to the Australian Constitution to remove restrictions on the services available to Indigenous Australians. The concept of terra nullius, misapplied to Australia, was strong in the popular imagination among the descendants of settlers or recent migrants and was not definitively put to rest until the Mabo decision (1992), which also established a firm precedent for the recognition of native title. This path to equality was fraught and made lengthy by the fact that the worldviews of the Indigenous Australians (i.e. Aborigines and Torres Strait Islanders) and the European (mainly British and Irish) settlers were so different, at least at a superficial level, this being the level at which prejudice is typically manifested. One area where this fact is particularly evident is in the area of the conceptualisation of property and especially the notion of land “ownership” and “use”. In this paper, we will focus on these terms, examining the linguistic evidence of some of the Australian languages spoken traditionally by Indigenous Australians as one means (the only one in many cases) of gaining an insight into their worldview, comparing it with that underlying the English language. We will show that the conceptualisations manifested in the two languages are contrasting but not irreconcilable, and indeed the ability of both groups of speakers (or their descendants in the case of many endangered Australian languages) to reach agreement and come to develop an understanding of the other’s perspective is reason for celebration for all Australians.

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Bonnell, Andrew G. "Transnational Socialists? German Social Democrats in Australia before 1914." Itinerario 37, no. 1 (April 2013): 101–13. http://dx.doi.org/10.1017/s0165115313000284.

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Emigration from the German states was a mass phenomenon in the “long” nineteenth century. Much of this migration was of course labour migration, and German workers were very much on the move during the nineteenth century: in addition to the traditional Wanderschaft (travels) of journeymen, the century saw increasing internal migration within and between German-speaking lands, migration from rural areas to cities, and the participation of working people in emigration to destinations outside Europe. Over five million Germans left the German states from 1820 to 1914, with a large majority choosing the United States as their destination, especially in the earliest waves of migration. By comparison with the mass migration to North America, the flow of German migrants to the British colonies in Australia (which federated to form a single Commonwealth in 1901) was a relative trickle, but the numbers were still significant in the Australian context, with Germans counted as the second-largest national group among European settlers after the “British-born” (which included the Irish) in the nineteenth century, albeit a long way behind the British. After the influx of Old Lutheran religious dissidents from Prussia to South Australia in the late 1830s, there was a wave of German emigrants in the 1840s and 1850s, driven by the “push” factor of agrarian and economic crisis in the German states in the 1840s followed by the attraction of the Australian gold rushes and other opportunities, such as land-ownership incentives. While the majority of German settlers were economic migrants, this latter period also saw the arrival in the Australian colonies of a few “Forty-Eighters,” radicals and liberals who had been active in the political upheavals of 1848–9, some of whom became active in politics and the press in Australia. The 1891 census counted over 45,000 German-born residents in the Australian colonies.

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