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Journal articles on the topic 'Multiculturalism Australia'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

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

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

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

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

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3

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

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

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4

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

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

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BABACAN, Alper. "Multiculturalism In Australia." ISGUC The Journal of Industrial Relations and Human Resources 9, no. 3 (2007): 25–38. http://dx.doi.org/10.4026/1303-2860.2007.0048.x.

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6

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

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

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7

Dunn, Kevin M. "Repetitive and Troubling Discourses of Nationalism in the Local Politics of Mosque Development in Sydney, Australia." Environment and Planning D: Society and Space 23, no. 1 (February 2005): 29–50. http://dx.doi.org/10.1068/d388.

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The contested nature of multiculturalism in Australia is stark in local debates over mosque developments in Sydney. Queer-theory concepts (citation, repetition, sedimentation, and troubling) are used to reveal the differing utilities of discourses on nationalism at this everyday level. Neoconservatives oppose the declining normativity of Anglo-Celtic culture, and nostalgically invoke “White (or Anglo-Celtic) Australia”. Mosque opponents are both limited and empowered by this discourse of nationalism. The official recognition of Australia's multicultural composition and the shift in rhetoric on national identity have provided a counterideology to the still hegemonic constructions of an Anglo-Celtic Australia. Muslim associations and their supporters have drawn on these symbolic tools in their arguments with planning-consent authorities, and in other local political forums. Through the repetition of their claims to local and national citizenship, and by evoking the rhetoric of multiculturalism, they challenged the hegemony of Anglo-Celtic culture. A deeper and broader multiculturalism may be sedimented through the reiterative deployment of the national discourse of multiculturalism.

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8

Abbasi-Shavazi, Mohammad Jalal, and Peter McDonald. "Fertility and Multiculturalism: Immigrant Fertility in Australia, 1977–1991." International Migration Review 34, no. 1 (March 2000): 215–42. http://dx.doi.org/10.1177/019791830003400109.

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This article examines the fertility patterns of immigrant groups in Australia during the period, 1977–1991. In this period, the previous policies of assimilation or integration of immigrants into mainstream culture were set aside in favor of a policy of multiculturalism, one of the dimensions of which was support for maintenance of culture. The general finding of research relating to the period prior to multiculturalism was that immigrants adapted to Australian fertility patterns. This study examines whether immigrants and their children in the era of multiculturalism have been more likely to maintain the fertility patterns of their country of origin than was the case in the past. The study concludes that while adaptation to Australian patterns remains the dominant feature of the fertility patterns of immigrants, Italian and Greek Australians show evidence of cultural maintenance.

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9

Doherty, Ralph L. "Multiculturalism and medicine in Australia." Medical Journal of Australia 151, no. 10 (November 1989): 545–46. http://dx.doi.org/10.5694/j.1326-5377.1989.tb101276.x.

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10

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

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

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11

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

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

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12

Hughes, Linda. "Multiculturalism: How Far Can Australia Go?" Journal of Christian Education os-40, no. 3 (September 1997): 17–25. http://dx.doi.org/10.1177/002196579704000305.

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13

Cowling, Wendy. "Migrants, multiculturalism and health in Australia." Critical Public Health 1, no. 1 (January 1990): 5–11. http://dx.doi.org/10.1080/09581599008406769.

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14

Boese, Martina, and Melissa Phillips. "Multiculturalism and Social Inclusion in Australia." Journal of Intercultural Studies 32, no. 2 (March 17, 2011): 189–97. http://dx.doi.org/10.1080/07256868.2011.547176.

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15

Ramakrishna, D. "Multiculturalism in America, Australia and India." Social Change 43, no. 1 (March 2013): 99–110. http://dx.doi.org/10.1177/0049085713475729.

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16

Chiswick, Barry R., and Paul W. Miller. "Immigration, Language and Multiculturalism in Australia." Australian Economic Review 32, no. 4 (December 1999): 369–85. http://dx.doi.org/10.1111/1467-8462.00124.

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17

Gorman, Don. "Multiculturalism and Transcultural Nursing in Australia." Journal of Transcultural Nursing 6, no. 2 (January 1995): 27–33. http://dx.doi.org/10.1177/104365969500600204.

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18

Collins, Jock. "Multiculturalism and Immigrant Integration in Australia." Canadian Ethnic Studies 45, no. 3 (2013): 133–49. http://dx.doi.org/10.1353/ces.2013.0037.

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19

Smolicz, J. J. "Multiculturalism in Australia: Rhetoric or reality?" New Community 12, no. 3 (December 1985): 450–63. http://dx.doi.org/10.1080/1369183x.1985.9975923.

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20

Hage, Ghassan. "Multiculturalism and white paranoia in Australia." Journal of International Migration and Integration / Revue de l'integration et de la migration internationale 3, no. 3-4 (September 2002): 417–37. http://dx.doi.org/10.1007/s12134-002-1023-6.

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21

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

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

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22

Stratton, Jon. "The Impossible Ethnic: Jews and Multiculturalism in Australia." Diaspora: A Journal of Transnational Studies 5, no. 3 (December 1996): 339–74. http://dx.doi.org/10.3138/diaspora.5.3.339.

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This article discusses the situation of Jews in the context of Australia’s governmental policy of multiculturalism. It is often claimed that the assimilationist and integrationist population management policies of the era of the White Australia policy are thoroughly removed from the practices of multiculturalism.

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23

Jamil, M. Mukhsin, Solihan Solihan, and Ahwan Fanani. "The Dynamic of Muslim Identity In Multicultural Politic of Australia." Jurnal THEOLOGIA 31, no. 2 (March 29, 2021): 313–38. http://dx.doi.org/10.21580/teo.2020.31.2.7946.

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This research aims to explore the dynamic of Muslim Identities in a multicultural context. Taking Brisbane as a research locus, the research investigates modes of conflict resolution that are enacted in a Muslim minority area by considering the operation of Islam and Islamic modes negotiating identity within the wider society. The prime concern of the research based on the questions of how does the Muslim in Australia expresses their identity by developing the adaptation strategy as social action in a multicultural context?. Based on the questions, this article focused on the issues of the strategy of Muslim that used in responding to view and practices of multiculturalism. This research shows that Muslims in Australia have a wide variety of historical and social backgrounds. Amid Australia's multicultural politics, Australian Muslims have different responses to negotiate Islamic identity on the one hand and as Australian citizens on the other. The adaptation of Muslim in Australia then ranges from a moderate pattern, accepting a secular culture, to being reactionary as the impact of the feeling of being marginalized people as a “stepchild” in Australian citizenship.

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24

Larsen, Svend Erik. "Australia between White Australia and Multiculturalism: a World Literature Perspective." Comparative Literature: East & West 1, no. 1 (January 2, 2017): 74–95. http://dx.doi.org/10.1080/25723618.2017.1339510.

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25

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

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

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26

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

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

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27

Ho, Robert. "Multiculturalism in Australia: A Survey of Attitudes." Human Relations 43, no. 3 (March 1990): 259–72. http://dx.doi.org/10.1177/001872679004300304.

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Cohen, Erez. "Multiculturalism, Latin Americans and ‘Indigeneity’ in Australia." Australian Journal of Anthropology 14, no. 1 (April 2003): 39–52. http://dx.doi.org/10.1111/j.1835-9310.2003.tb00219.x.

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

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

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30

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

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

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31

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

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

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32

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

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

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

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

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34

Stratton, Jon. "The Impossible Ethnic: Jews and Multiculturalism in Australia." Diaspora: A Journal of Transnational Studies 5, no. 3 (1996): 339–73. http://dx.doi.org/10.1353/dsp.1996.0023.

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35

Lobo, Michele. "Everyday multiculturalism: catching the bus in Darwin, Australia." Social & Cultural Geography 15, no. 7 (June 5, 2014): 714–29. http://dx.doi.org/10.1080/14649365.2014.916743.

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36

Marden, Peter, and David Mercer. "Locating strangers: multiculturalism, citizenship and nationhood in Australia." Political Geography 17, no. 8 (November 1998): 939–58. http://dx.doi.org/10.1016/s0962-6298(97)00080-2.

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

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

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Dubrovin, V. J., and Y. N. Solovarovа. "PROBLEMATIZATION OF ETHNIC CONTEXT AND SOCIO-POLITICAL CASES OF MULTICULTURALISM." KAZAN SOCIALLY-HUMANITARIAN BULLETIN 11, no. 3 (June 2020): 9–15. http://dx.doi.org/10.24153/2079-5912-2020-11-3-9-15.

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The article discusses the problems that have arisen during the implementation of the policy of multiculturalism in countries with a multinational population of Europe, North America, Australia and New Zealand. In these states, there are successful cases of interaction between state institutions and ethnic minorities. The ethnopolitics of such multinational states is aimed at expanding the rights of ethnic minorities and their inclusion in the political process. Such a policy is based on the concept of multiculturalism and assumes the equality of ethnic minorities in the cultural environment of the dominant ethnic majority, realizes the idea of equality of people in all socio-political spheres. Multiculturalism is becoming the basis of public policy, as it integrates, adapts the minority and majority in a single community, while emphasizing and preserving ethnic, linguistic and religious identity. In the course of the multiculturalism policy, the prerequisites for the formation of the legal field of its development are created. The authors identify four key socio-political cases of multiculturalism: Canada, Australia, New Zealand and the countries of the Scandinavian Peninsula, which reflect the current results of multiculturalism policy. The article notes the fact that in relation to "indigenous peoples" the multiculturalism policy of these countries consolidates the official status of the ethnic minority and the language of indigenous peoples within the framework of the main state legislative acts. In the policy of multiculturalism, in the vast majority of countries represented in cases, the ethnic minority is given not only national-territorial, cultural autonomy, but also the opportunity to form ethnic representations included in state representative bodies of power. It is suggested that for multinational Russia, the model of multicultural development is the most appropriate.

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

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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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Meagher, Bruce. "SBS: Is There a Role for a Multicultural Broadcaster in 2009 and beyond?" Media International Australia 133, no. 1 (November 2009): 19–23. http://dx.doi.org/10.1177/1329878x0913300105.

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This article notes that the degree of retreat from multiculturalism in public policy in Australia since the mid-1990s has challenged the rationales for government support for the Special Broadcasting Service, and presents the case for ongoing community and government support for SBS in terms of its distinctive contribution to public debates within Australia, and Australia's place in the world. It is noted that this is not uniquely a function of its news and current affairs programs, but is seen across a suite of programming ranging from documentaries to locally produced drama, light entertainment and comedy. It also emphasises the language support remit for SBS, and some of the new challenges faced in supporting communities for recently arrived refugees into Australia.

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Ngo, Le Van. "Multiculturalism in Australia and in Vietnam – a comparative perspective." Science and Technology Development Journal 19, no. 2 (June 30, 2016): 41–49. http://dx.doi.org/10.32508/stdj.v19i2.747.

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Australia and Vietnam are two nations geographically distributed into two different continents. The formation process of the two nations-peoples and the formation of the two cultures bear a wide variety of different features. In recent years, the diplomatic relations, cultural and economic cooperation between the two nations have prospered with the passing of time. The paper focuses on the search for the similarities and differences as far as cultural aspects are concerned. However, due to constraints, especially foreign language competence, this paper only makes comparision in terms of similarities and differences in the two nations’ cultures; then, giving few comments on the similarities and differences.

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Abbasi-Shavazi, Mohammad Jalal, and Peter McDonald. "Fertility and Multiculturalism: Immigrant Fertility in Australia, 1977-1991." International Migration Review 34, no. 1 (2000): 215. http://dx.doi.org/10.2307/2676018.

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Penman, David. "Comment: Religions in Australia — can they cope with multiculturalism?" Journal of Intercultural Studies 8, no. 1 (January 1987): 55–62. http://dx.doi.org/10.1080/07256868.1987.9963312.

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Nolan, David, Karen Farquharson, Violeta Politoff, and Timothy Marjoribanks. "Mediated Multiculturalism: Newspaper Representations of Sudanese Migrants in Australia." Journal of Intercultural Studies 32, no. 6 (December 2011): 655–71. http://dx.doi.org/10.1080/07256868.2011.618109.

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Rocha, Cristina, and Gabriela Coronado. "Imagining Latin America in Australia: Migration, Culture and Multiculturalism." Journal of Intercultural Studies 35, no. 5 (September 3, 2014): 467–74. http://dx.doi.org/10.1080/07256868.2014.944080.

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van Krieken, Robert. "Between assimilation and multiculturalism: models of integration in Australia." Patterns of Prejudice 46, no. 5 (December 2012): 500–517. http://dx.doi.org/10.1080/0031322x.2012.718167.

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Davis, Glyn. "The Slap’s resonances: Multiculturalism and adolescence in Tsiolkas’ Australia." Interactions: Studies in Communication & Culture 3, no. 2 (November 15, 2012): 173–86. http://dx.doi.org/10.1386/iscc.3.2.173_1.

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Ghosh, Ratna. "Multiculturalism in a Comparative Perspective: Australia, Canada and India." Canadian Ethnic Studies 50, no. 1 (2018): 15–36. http://dx.doi.org/10.1353/ces.2018.0002.

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Wulfhorst, Cristina, Cristina Rocha, and George Morgan. "Intimate Multiculturalism: Transnationalism and Belonging amongst Capoeiristas in Australia." Journal of Ethnic and Migration Studies 40, no. 11 (March 17, 2014): 1798–816. http://dx.doi.org/10.1080/1369183x.2014.894875.

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