Journal articles on the topic 'Reproductive frost tolerance'

FROST RESISTANCE 2 (FR2) genes of wheat are C-Repeat Binding Factor (CBF) genes with two major alleles known for both Fr-A2 (‘T’ and ‘S’) and Fr-B2 (‘WT’ and ‘DEL’). VERNALIZATION 1 (VRN1) genes have a regulatory role on CBF genes, with known epistatic interactions between Vrn-A1 and Fr-A2 for tolerance to freezing temperatures during vegetative growth. VRN1 genes were also known to affect days to heading and grain yield. Therefore, FR2 genes might also affect these traits. A wide range of cultivars was characterised for VRN1, Fr-A2 and Fr-B2 genes. A third allele of Fr-A2 was found in cvv Excalibur and Axe. The winter cultivar Norstar, which was known to have a high level of frost tolerance during vegetative growth, had the combination Vrn-A1w + Fr-A2T + Fr-B2WT, as did a spring landrace from Afghanistan that was known to have superior tolerance to frost during reproductive development. No Australian spring cultivar was found with this combination, but it could be selected from crosses between adapted cultivars. This would enable the role of VRN1 and FR2 alleles in reproductive frost tolerance to be evaluated in an adapted background. Using large, existing, plant-breeding datasets, the T allele of Fr-A2 delayed heading relative to the S allele, and the WT allele of Fr-B2 delayed heading relative to the DEL allele, but only in combination with particular alleles of the VRN1 genes. Fr-B2 affected grain yield, with the highest grain yields for spring lines produced by Fr-B2DEL in combination with the spring allele of Vrn-B1.

The United Nations Food and Agriculture Organisation (FAO) forecasts a 34% increase in the world population by 2050. As a consequence, the productivity of important staple crops such as cereals needs to be boosted by an estimated 43%. This growth in cereal productivity will need to occur in a world with a changing climate, where more frequent weather extremes will impact on grain productivity. Improving cereal productivity will, therefore, not only be a matter of increasing yield potential of current germplasm, but also of improving yield stability through enhanced tolerance to abiotic stresses. Successful reproductive development in cereals is essential for grain productivity and environmental constraints (drought, cold, frost, heat and waterlogging) that are associated with climate change are likely to have severe effects on yield stability of cereal crops. Currently, genetic gains conferring improved abiotic stress tolerance in cereals is hampered by the lack of reliable screening methods, availability of suitable germplasm and poor knowledge about the physiological and molecular underpinnings of abiotic stress tolerance traits.

Extreme cold events can damage plant tissues, altering growth and reproduction. Soil fungi may help plants tolerate environmental stressors, but the role these microbes play during episodes of severe cold warrants further examination. Using the bunchgrass Elymus canadensis L., we tested how inoculation with mycorrhizal fungi alters plant tolerance to freezing temperatures (tested at –8 °C and –16 °C). We found that, regardless of mycorrhizal inoculation, E. canadensis exposed to –16 °C exhibited greater tissue damage, less tiller growth, and fewer reproductive tillers than plants exposed to the control or –8 °C conditions. Plants exposed to –8 °C and –16 °C displayed greater levels of visible damage compared with the control plants. Mycorrhizae reduced damage to tillers in the –8 °C treatment, but had less effect on tiller damage in the control or –16 °C treatments. Inoculation with arbuscular mycorrhizal fungi limited the tiller number for E. canadensis, but only at the control temperature, suggesting that mycorrhizae may impose costs on E. canadensis under benign thermal conditions. Our study demonstrates that extreme temperatures can affect multiple components of growth in E. canadensis, and that the costs and benefits of arbuscular mycorrhizal fungi, where found, depend upon the thermal environment. Our findings reinforce the overarching importance of historically rare, but increasingly common, environmental extremes in shaping the growth of plants.

Mutation induction has played an integral role in the improvement of most commercially important crop species but has not been successfully applied to tree species because of their long reproductive cycles which hinder the use of the traditional seed-treatment approaches. Treatment of pollen with a chemical mutagen prior to pollination will, theoretically, allow stable, heterozygous mutant trees to be produced in a relatively short time and might facilitate mutagenesis of tree species. As the first step in testing this hypothesis, a controlled-pollination trial with chemically treated pollen was conducted in Eucalyptus globulus ssp. globulus (Labill.). Assessment of fruit, seed and seedlings from more than 500 pollinations associated mutagenic treatment of pollen with a significant reduction in seed set. Non-significant increases in capsule (fruit) abortion, the inhibition of seed germination and the incidence of aberration in seedlings were also noted. We argue that pollen treatment may be a useful means of producing Eucalyptus mutants with variation in flowering time, salinity and frost tolerance, lignification and other traits of scientific and economic importance.

Deacclimation response is an important part of reproductive success in woody perennials because late winter or early spring thaws followed by hard freezes can cause severe injury to dehardened flower buds. There is a need to develop more spring-frost tolerant cultivars for the blueberry (Vaccinium L.) industry. The identification of later or slower deacclimating genotypes could be useful in breeding for more spring-frost tolerant cultivars. This study was undertaken to investigate cold hardiness and deacclimation kinetics under field conditions for 12 Vaccinium (section Cyanococcus A. Gray) genotypes (the cultivars Bluecrop, Duke, Legacy, Little Giant, Magnolia, Northcountry, Northsky, Ozarkblue, Pearl River, Tifblue, and Weymouth; and a population of V. constablaei Gray) with different germplasm compositions and expected mid-winter bud hardiness levels. Examination of bud cold hardiness (BCH) vs. weeks of deacclimation over a 7-week period in 2 consecutive years (2002 and 2003) revealed clear genotypic differences in cold hardiness and timing and rate of deacclimation. Among cultivars, `Legacy' was the least cold hardy at initial evaluation, even less so than `Tifblue'. Regarding deacclimation kinetics, the weekly intervals with the largest losses (i.e., high rates of deacclimation) also varied among genotypes. For `Duke', the largest losses in BCH were detected at weeks 2 and 3, making it the earliest deacclimator. For `Bluecrop', `Ozarkblue', `Weymouth', `Tifblue', and `Legacy', the greatest losses in BCH were observed at weeks 3 and 4. For `Little Giant', `Magnolia', `Northcountry', `Northsky', and `Pearl River', losses in BCH were greatest at weeks 4 and 5, while for V. constablaei, losses were greatest at weeks 6 and 7, making it the latest deacclimator. Deacclimation kinetics were not correlated with mid-winter hardiness or chilling requirements in any fixed pattern. On the other hand, a strong positive correlation was found between BCH and stage of bud opening (r = 0.84). A comparison of timing of deacclimation with germplasm composition indicated that V. constablaei was particularly late to deacclimate. `Little Giant', a 50:50 hybrid of V. constablaei and V. ashei Reade, was nearly as late to deacclimate as the 100% V. constablaei selections. Thus, V. constablaei may be useful in breeding programs to contribute genes for late deacclimation, which should translate into greater spring frost tolerance, in addition to genes for mid-winter hardiness.

Predictions from climate simulation models suggest that by 2050 mean temperatures on the Loess Plateau of China will increase by 2.5 to 3.75°C, while those in the cropping region of south-west Australia will increase by 1.25 to 1.75°C. By 2050, rainfall is not expected to change on the Loess Plateau of China, while in south-west Australia rainfall is predicted to decrease by 20 to 60 mm. The frequency of heat waves and dry spells is predicted to increase in both regions. The implications of rising temperatures are an acceleration of crop phenology and a reduction in crop yields, greater risk of reproductive failure from extreme temperatures, and greater risk of crop failure. The reduction in yield from increased phenological development can be countered by selecting longer-season cultivars and taking advantage of warmer minimum temperatures and reduced frost risk to plant earlier than with current temperatures. Breeding for tolerance of extreme temperatures will be necessary to counter the increased frequency of extreme temperatures, while a greater emphasis on breeding for increased drought resistance and precipitation-use efficiency will lessen the impact of reduced rainfall. Management options likely to be adopted in south-west Australia include the introduction of drought-tolerant perennial fodder species and shifting cropping to higher-rainfall areas. On the Loess Plateau of China, food security is paramount so that an increased area of heat-tolerant and high-yielding maize, mulching with residues and plastic film, better weed and pest control and strategic use of supplemental irrigation to improve rainfall-use efficiency are likely to be adopted.

The demographic performance of a Mediterranean annual arable weed (Diplotaxis erucoides) related to both environmental conditions and disturbance was studied in an agricultural system disturbed by ploughing at various times in the year. Comparative analysis of survival curves reveals that mortality rates are dependent on a variety of environmental conditions, namely competition with neighbouring plants, frost, and availability of water resources. The demographic response of D. erucoides may vary depending upon how the unfavourableness of the environment compares with its physiological tolerance. Under environmental conditions not exceeding its physiological tolerance, D. erucoides reacts through phenotypic plasticity. However, in arable fields where periodic mechanical disturbance removed all individuals before reproduction, or unfavourable environmental conditions such as frost and drought exceeded the physiological tolerance of D. erucoides, widespread mortality occurred. Persistence then depended on high fecundity, low emergence rates, and high year-to-year seed survival. The results of our study show that different cultivation treatments will affect the persistence of D. erucoides. Long-term high-disturbance regimes could produce a progressive decrease in numbers due to drastic reduction, even the absence, of new fresh seed shed onto the field and consequently a progressive depletion of the seed bank. Similarly, low-disturbance regimes or absence of disturbance could produce a rapid decrease in numbers related to an increase of associated species and the low competitive ability of D. erucoides. Key words: demography, survival, disturbance, Mediterranean weed, Diplotaxis erucoides.

This paper reviews the adaption to heat and drought stresses in Phaseolus vulgaris, a grain and vegetable crop widely grown in both the Old and New World. Substantial genotypic differences are found in morphophysiological characteristics such as phenology, partitioning, plant-water relations, photosynthetic parameters, and shoot growth, which are related to reproductive responses. The associations between (a) days to podding and leaf water content and (b) the number of pods per plant and seed yield are consistent across different environments and experiments. Leaf water content is maintained by reductions in leaf water potential and shoot extension in response to heat and drought stress. Heat-tolerant cultivars have higher biomass allocation to pods and higher pod set in branches. These traits can be used as a marker to screen germplasm for heat and drought tolerance. In this paper, we briefly review the results of our studies carried out on heat and drought tolerance in the common bean at the Tropical Agriculture Research Front, Ishigaki, Japan.

In Southern Brazil, much of the livestock activity is developed in native grasslands. Studies about forage traits, frost tolerance and nutritional value of native forage species there has been increasing with better results of productive efficiency (animal gain). The objective of this work was to evaluate forage yield of forty-five intraspecific hybrids of segregating progenies of bahiagrass (Paspalum notatum Flügge) from agronomic analyses under greenhouse conditions and determine the reproduction mode of selected hybrids. The hybrids had great variability in all agronomic characteristics measured. The plants with the highest total dry mass production were 17PN10P3 and 17PN29P1 (sexual reproduction), 17PN10P5, 17PN16P3 and 17PN28P4 (apomictic reproduction). The high correlation of the total dry mass with tillers number and with the root dry mass demonstrate that the hybrids can be used as forage and also to reduce the effects of soil erosion in degraded areas. The evaluations of agronomic characteristics and the determination of the mode of reproduction of the selected hybrids allowed the identification of promising genetic materials for forage yield and to soil cover, selecting them for additional stages in the breeding program.

Хозяйственно ценный генофонд видового и формового разнообразия робинии (Robinia L.) и гледичии (Gleditsia L.) представляет интерес для деградированных ландшафтов засушливого региона. В озеленении и лесомелиорации на юге страны широко используются всего один вид гледичии (Gleditsia triacanthos L.) и один вид робинии (Robinia pseudoacacia L.). Объектами исследований являлись представители родов Robinia (R. viscosa Vent., R. luxurians (Dieck) S.K. Schneid., R. pseudoacacia L., R. pseudoacacia L. f. pyramidalis (Pepin) Rehd., R. pseudoacacia L. f. unifoliola (Talou) Rehd., R. pseudoacacia L. f. umbraculifera (DC) Rehd.) и Gleditsia (G. triacanthos L., G. triacanthos L f. inermis, G. aquatica Marsh, G. caspica Desf, G. sinensis Lam., G. texana Sarg., G. japonica Miq.) из разных флористических районов в условия Волгоградской области (ФНЦ агроэкологии РАН, кадаст. №34:34:000000:122, 34:34:060061:10; Нижневолжская станция по селекции древесных пород, № 34:36:0000:14:0178). Выявлено, что адаптация генофонда Robinia, Gleditsia к стресс-факторам имеет важное значение в районах Поволжья, где засухи, высокие и низкие температуры проявляют себя как стрессоры. С целью определения толерантности видового и формового разнообразия Robinia, Gleditsia установлена специфика их роста и развития по степени адаптации в условиях интродукции на основе многолетних исследований. Исследования осуществляли по следующим показателям: рост, сезонное развитие, отношение к стресс-факторам, экология цветения и плодоношения. Сравнительная оценка количественных измерений хлорофилла а и b, каротиноидов, антоцианов листьев с использованием прибора DUALEX SCIENTIFIC показала адаптационные возможности растений. Доказано, что эколого-географическое происхождение образца влияет на успешность адаптации. Преимущество имеет материал из районов естественного распространения вида или из мест интродукции близких (Волгоградская область) по климатическим условиям. Материалы репродуктивного развития форм Robinia pseudoacacia L. в условиях сухой степи показали перспективы использования адаптированных морозоустойчивых клонов в озеленении населенных пунктов малолесных регионов. На основе изучения адаптации к стресс-факторам представителей рода Robinia, Gleditsia выявлены перспективные виды и формы, которые могут широко использоваться в лесомелиоративных комплексах и озеленении (для обсадки улиц, в садах и парках, также в виде групп, иногда и массивов). The economically valuable gene pool of species and form diversity of Robinia L. and Gleditsia L. is of interest for the degraded landscapes of the arid region. In gardening and forest melioration in the south of the country, only one type of Gleditsia (Gleditsia triacanthos L.) and one species of Robinia (Robinia pseudoacacia L.) are widely used. The objects of the study were representatives of the genera Robinia (R. viscosa Vent., R. luxurians (Dieck) S.K. Schneid., R. pseudoacacia L., R. pseudoacacia L. f. pyramidalis (Pepin) Rehd., R. pseudoacacia L. f. unifoliola (Talou) Rehd., R. pseudoacacia L. f. umbraculifera (DC) Rehd.) and Gleditsia (G. triacanthos L., G. triacanthos L f. inermis, G. aquatica Marsh, G. caspica Desf, G. sinensis Lam., G. texana Sarg., G. japonica Miq.) from different floristic regions to the conditions of the Volgograd region (FNC of agroecology RAS, cadast No. 34: 34: 000000: 122, 34: 34: 060061: 10; Nizhnevolzhskaya station on selection of wood species, No. 34: 36: 0000: 14: 0178). It has been revealed that the adaptation of the gene pool of Robinia, Gleditsia to stress factors is important in the Volga regions, where droughts, high and low temperatures manifest themselves as stressors. To determine the tolerance of the species and form diversity of Robinia, Gleditsia, the specificity of their growth and development has been established according to the degree of adaptation in conditions of introduction based on long-term studies. The research was carried out on the following indicators: growth, seasonal development, attitude to stress factors, ecology of flowering and fruiting. A comparative assessment of quantitative measurements of chlorophyll a and b, carotenoids, and leaf anthocyanins using the DUALEX SCIENTIFIC + device showed the adaptive capacity of plants. It is proved that the ecological-geographical origin of the sample influences the success of adaptation. Advantage is the material from the areas of natural distribution of the species or from the places of introduction of relatives (Volgograd Region) according to climatic conditions. Materials of the reproductive development of the Robinia pseudoacacia L. forms in the dry steppe showed the prospects of using adapted frost-resistant clones in the greening of settlements in low-forest regions. Based on the study of adaptation to stress factors of representatives of the genus Robinia, Gleditsia, promising species and forms have been identified that can be widely used in forest melioration complexes and landscaping (for casing streets, in gardens and parks, also in the form of groups, sometimes even arrays).

As an invasive organism spreads into a novel environment, it may encounter strong selective pressures to adapt to abiotic and biotic challenges. We examined the effect of water temperature during larval life on rates of survival and growth of the early life-history stages of cane toads (Rhinella marina) from two geographic regions (tropical vs. temperate) in the species’ invaded range in eastern Australia. If local adaptation at the southern (cool-climate) invasion front has extended the cold-tolerance of early life-stages, we would expect to see higher viability of southern-population toads under cooler conditions. Our comparisons revealed no such divergence: the effects of water temperature on rates of larval survival and growth, time to metamorphosis, size at metamorphosis and locomotor performance of metamorphs were similar in both sets of populations. In two cases where tropical and temperate-zone populations diverged in responses to temperature, the tropical animals performed better at low to medium temperatures than did conspecifics from cooler regions. Adaptation to low temperatures in the south might be constrained by behavioural shifts (e.g., in reproductive seasonality, spawning-site selection) that allow toads to breed in warmer water even in cool climates, by gene flow from warmer-climate populations, or by phylogenetic conservatism in these traits.

AbstractForest trees are a great model for physiological and genetic studies of plant resistance to unfavourable environmental conditions, since the same species can successfully acclimate at different latitudes. Modern biology, such as genomics, transcriptomics, proteomics, etc., significantly facilitates these studies and accelerates the acquisition of new knowledge. This allows for a more effective implementation of conservation measures and the renewal of forest ecosystems.This review contains information on the latest scientific achievements in the field of acclimatization and tolerance to abiotic stresses, such as cold and frost, of forest trees. There is no doubt that in the course of evolution forest trees developed a complex and dynamic mechanism for controlling the entry into the winter dormancy stage, which allows woody plants to successfully survive in cold and freezing conditions and is initiated long before the beginning of winter. Studying the function of individual genes in forest tree species, however, remains an incredibly difficult task due to large genomes, specific development as well as the lack of standard techniques and routine procedures. In recent years, similarities between the well-studied genetic response to low temperatures of the model plant Arabidopsis thaliana and forest trees have been identified, which produced meaningful analogies and allows for issues of functional genetics to be addressed more effectively.The main goal of this work was to show that findings from forest tree genomics can be effectively used as a tool for the reproduction and protection of important tree species through the identification of the predisposition of specific populations to climate change and their adaptive capacity.

Freezing is a major environmental stress during an annual cycle of overwintering, temperate-zone perennials. The timing and extent of seasonal cold acclimation (development of freezing tolerance in the fall) and deacclimation (loss of acquired freezing tolerance in response to warm temperatures) are of critical importance for winter survival, particularly in view of the climate change, i.e., unpredictable extreme weather occurrences. For example, plants may acclimate inadequately if exposed to a milder fall climate and may be damaged by sudden frosts. Alternatively, they may deacclimate prematurely as a result of unseasonable, midwinter warm spells and be injured by the cold that follows. Efficient cold acclimation ability, high deacclimation resistance, and efficient reacclimation capacity are, therefore, important components of winter survival in overwintering perennials. These components should be evaluated separately for a successful breeding program focused on improving winter-hardiness. Another layer of complexity that should be carefully considered is that endodormant status (shallow versus deep) of the reproductive/vegetative apices can significantly impact these components of winter-hardiness. Winter survival, especially by woody evergreens, requires tolerance of light stress, which can result in photo-oxidative damage at cold temperatures when biochemistry of photosynthesis is somewhat compromised but light harvesting is unaffected. Accumulation of Elips (early light-induced proteins) in overwintering evergreens during winter represents a relatively novel strategy to cope with such light stress, and investigations on the precise cellular mechanism and genetic control of this strategy deserve research in the future. Investigations into the mechanisms for cold acclimation use laboratory-based, artificial acclimation protocols that often do not closely approximate conditions that plants are typically exposed to in nature. To draw meaningful conclusions about the biology of cold acclimation and ultimately improve freeze resistance under field conditions, one should also include in cold acclimation regimens parameters such as exposure to subfreezing temperatures and realistic diurnal temperature fluctuations and light levels to simulate natural conditions. One of the main objectives of this article is to highlight two areas of research that we believe are important in the context of plant cold-hardiness but, so far, have not received much attention. These are: 1) to understand the biology of deacclimation resistance and reacclimation capacity, two important components of freeze-stress resistance (winter-hardiness) in woody perennials; and 2) to investigate the cellular basis for various strategies used by broad-leaved evergreens for photoprotection during winter. Our emphasis, in this context, is on a family of proteins, called Elips. The second objective of this article is to draw attention of the cold-hardiness research community to the importance of using realistic cold acclimation protocols in controlled environments that will approximate natural/field conditions to be better able to draw meaningful conclusions about the biology of cold acclimation and ultimately improve freeze resistance. Results from our work with Rhododendron (deciduous azaleas and broad-leaved evergreens), blueberry, and that of other researchers are discussed to support these objectives.

Introduction. Prolapse of pelvic organs is a polyetiological disease, manifested by a displacement of the uterus and he vaginal walls to the genital slit and/or by going beyond it. The urgency of the problem of prolapse of pelvic organ is associated with a tendency for an increase of morbidity in both elderly women due to increased expectancy of life and women of the reproductive period. Material and methods. The study included 62 patients, age of them was 4275 years. All women were underwent surgical correction with a transvaginal installation of the front mesh implant Gineflex with intraoperative extraction of fragments of the mucous membrane of the anterior wall of vagina with subsequent histological examination, as well as fragments of the mesh prosthesis after its installation and processing of the vaginal mucosa of the SmartXide2 V2LR laser system. Patients were separated on the two group taking into account the operating mode parameters of the fractional CO2 laser. In the 1st group, with a total laser energy of exposure 8.13 J/cm2, included 32 patients, in the 2nd, with a total laser energy of impact 1.48 J/cm2, 30 patients. Transvaginal installation of the anterior mesh prosthesis Gineflex was complemented such the surgical interventions as extraperitoneal ligature hysterosuspension, posterior colporography, colpoperineoplasty, installation of Urosling, Manchester operation, supravaginal uterine amputation, adnexectomy in depending on the accompanied pathology. Results. In the patients were determined IIIV stages of genital prolapse with using the POP-Q assessment system. During histological examination of a sample of biopsy of the vaginal mucosa, the thickness of walls ranged from 155 to 628 m. During microscopy on fragments of mesh prostheses in the 1st group, fragmentary destruction of the fibers of all formed was noted, which not have been detected in the examination of a samples of patients of the 2nd group, where the total laser energy was less on 6.65 J/m2. Conclusion. In patients with surgical correction of genital prolapse with using of a mesh implant upon the using the certain characteristics of SmartXide2 V2LR laser system for the exposure of the vaginal mucosa occurs partial destruction of the fibers of the mesh prosthesis, which allows to reduce the degree of tissue tension and consequently allows to reduce the level of complications after surgical diseases is associated with implantation a mesh prosthesis that does not reduce the effectiveness of this surgical treatment. This technique is safe, has no restrictions on the age and somatic status of patients, increases the tolerance of the postoperative period of surgical correction.

Abstract Introduction Frost events lead to A$360 million of yield losses annually to the Australian wheat industry, making improvement of chilling and frost tolerance an important trait for breeding. Objectives This study aimed to use metabolomics and lipidomics to explore genetic variation in acclimation potential to chilling and to identify metabolite markers for chilling tolerance in wheat. Methods We established a controlled environment screening assay that is able to reproduce field rankings of wheat germplasm for chilling and frost tolerance. This assay, together with targeted metabolomics and lipidomics approaches, were used to compare metabolite and lipid levels in flag leaves of two wheat varieties with contrasting chilling tolerance. Results The sensitive variety Wyalkatchem showed a strong reduction in amino acids after the first cold night, followed by accumulation of osmolytes such as fructose, glucose, putrescine and shikimate over a 4-day period. Accumulation of osmolytes is indicative of acclimation to water stress in Wyalkatchem. This response was not observed for tolerant variety Young. The two varieties also displayed significant differences in lipid accumulation. Variation in two lipid clusters, resulted in a higher unsaturated to saturated lipid ratio in Young after 4 days cold treatment and the lipids PC(34:0), PC(34:1), PC(35:1), PC(38:3), and PI(36:4) were the main contributors to the unsaturated to saturated ratio change. This indicates that Young may have superior ability to maintain membrane fluidity following cold exposure, thereby avoiding membrane damage and water stress observed for Wyalkatchem. Conclusion Our study suggests that metabolomics and lipidomics markers could be used as an alternative phenotyping method to discriminate wheat varieties with differences in cold acclimation.

Abstract Background Dispersal and reproduction are key life-history traits that jointly determine species’ potential to expand their distribution, for instance in light of ongoing climate change. These life-history traits are known to be under selection by changing local environmental conditions, but they may also evolve by spatial sorting. While local natural selection and spatial sorting are mainly studied in model organisms, we do not know the degree to which these processes are relevant in the wild, despite their importance to a comprehensive understanding of species’ resistance and tolerance to climate change. Methods The wasp spider Argiope bruennichi has undergone a natural range expansion - from the Mediterranean to Northern Europe during the recent decades. Using reciprocal common garden experiments in the laboratory, we studied differences in crucial traits between replicated core (Southern France) and edge (Baltic States) populations. We tested theoretical predictions of enhanced dispersal (ballooning behaviour) and reproductive performance (fecundity and winter survival) at the expansion front due to spatial sorting and local environmental conditions. Results Dispersal rates were not consistently higher at the northern expansion front, but were impacted by the overwintering climatic conditions experienced, such that dispersal was higher when spiderlings had experienced winter conditions as occur in their region. Hatching success and winter survival were lower at the range border. In agreement with theoretical predictions, spiders from the northern leading edge invested more in reproduction for their given body size. Conclusions We found no evidence for spatial sorting leading to higher dispersal in northern range edge populations of A. bruennichi. However, reproductive investment and overwintering survival between core and edge populations differed. These life-history traits that directly affect species’ expansion rates seem to have diverged during the recent range expansion of A. bruennichi. We discuss the observed changes with respect to the species’ natural history and the ecological drivers associated with range expansion to northern latitudes.

A new device, sure to inspire technological bedazzlement, has been installed in Hong Kong shopping malls. Called simply The Love Machine, it functions like a photo booth, dispensing on-the-spot portraits1. But rather than one subject, it requires a couple, in fact the couple, in order to do its work of digital reproduction. For the output of this imaging machine is none other than a picture of the combined features of the two sitters, 'morphed' together by computer software to produce a technological child. Its Japanese manufacturers, while obviously cashing in on the novelty value, nevertheless list the advantage it allows for future matrimonial selection based around the production of a suitable aesthetic. Needless to say, the good citizens of Hong Kong have not allowed any rigid criteria for genetic engineering to get in the way of the progeny such a machine allows, creating such monstrous couplings as the baby 'cat-human', achieved by a sitter coupling with their pet. Rather than being the object of love here, technology acts as the conduit of emotion, or stronger still, it is the love relation itself, bringing the two together as one. What I want to touch upon is the sense in which a desire for oneness inhabits our relations to and through the technological. There is already an abundance of literature around the erotics of cyberspace, documenting and detailing encounters of virtual sex fantasies and romance. As well, there are more theoretical attempts to come to terms with what Michael Heim describes as the "erotic ontology of cyberspace" (59). Heim depicts these encounters not as a ravaging desire gone wild, sprouting up in odd places or producing monstrous offspring, but in homely and familial terms. Finally with the computer as incarnation of the machine, our love for technology can cease its restless and previously unfulfilled wanderings and find a comfortable place. What is worth pausing over here is the sense in which the sexual is subjugated to a conjugal and familial metaphor, at the same time as desire is modelled according to a metaphysics of fullness and lack. I would argue that in advancing this kind of love relation with the computer and the digital, the possibility of a relation is actually short-circuited. For a relation assumes the existence of at least two terms, and in these representations, technology does not figure as a second term. It is either marked as the other, where desire finds a soul mate to fill its lack. Or the technological becomes invisible, subsumed in a spiritual instrumentalism that sees it merely forging the union of cybernetic souls. I would suggest that an erotic relation with the technological is occluded in most accounts of the sexual in cyberspace and in many engagements with digital technologies. Instead we are left with a non-relational meeting of the same with itself. We might describe the dominant utilisation of the technological as onanistic. Relations of difference could be a productive effect of the technological, but are instead culturally caught up within an operational logic which sees the relational erotic possibilities of the machinic eliminated as sameness touches itself. I want to point towards some different models for theorising technology by briefly drawing upon the texts of Félix Guattari and Avital Ronell. These may lead to the production of a desiring relation with technology by coupling the machine with alterity. One of several climatic scenes from the 'virtual sex' movie Strange Days, directed by Katherine Bigelow, graphically illustrates the onanistic encounter. Set on the eve of the new millennium, the temporality of the film sets up a feeling of dis-ease: it is both futuristic and yet only too close. The narrative centres on the blackmarket in ultimate VR: purchasing software which allows the user, donning special headgear, to re-experience recorded memories in other peoples' lives. An evil abuser of this technology, known until the end of the film as an anonymous male junkie, is addicted to increasingly frequent hits of another's apperception. In his quest to score above his tolerance level, the cyber-junkie rapes a prostitute, but instead of wearing the headgear used to record his own perception of the rape, he forces the woman to put it on making her annex her subjectivity to his experience of desire. He records her reaction to becoming an appendage to him. The effect of watching this scene is deeply unsettling: the camera-work sets up a point-of-view shot from the position of the male subject but plays it to the audience as one might see through a video view-finder, thus sedimenting an assumed cultural association between masculinity and the male gaze. What we see is the violence produced by the annihilation of another's desire; what we hear is the soundtrack of the woman mimicking the male's enjoyment of his own desire. Put simply, what we watch is a feedback loop of a particular formation of technological desire, one in which the desire of or for the other is audio-visually impeded. Ultimately the experience can be stored and replayed as a porn movie solely for future masturbation. The scene in Strange Days quite adequately summarises the obstructed and obstructive desire to go no further than masturbation caught in the defiles of feedback. Feedback is also the term used in both video and sound production when a recording device is aimed at or switched onto a device playing back the same recording. The result, in the case of video, is to create an infinite abyss of the same image playing back into itself on the monitor; in the case of sound a high-pitched signal is created which impedes further transmission. By naming the desire to fuse with the technological a feedback loop, I am suggesting that manifestations of this desire are neither productive nor connective, in that any relation to exterior or heterogeneous elements are shut out. They stamp out the flow of other desires and replay the same looping desire based around notions of fullness and lack, completion and incompletion, and of course masculinity and femininity. Mark Dery makes this association between the desire for the technological, the elision of matter and phallic modes of masculinity: This, to the masculinist technophile, is the weirdly alchemical end point of cyberculture: the distillation of pure mind from base matter. Sex, in such a context, would be purged of feminine contact -- removed, in fact, from all notions of physicality -- and reduced to mental masturbation. (121) Dery's point is a corollary to mine; in discarding the need for an embodied sexual experience, the literature and representations of cyberspace, both theoretical and fictional, endorse only a touching of the sublimated self, no other bodies or even the bodily is brought into contact. There is no shortage of evidence for the disregard embodiment holds among the doyens of cyber-architecture. Hans Moravec and Marvin Minsky, writing about Artificial Intelligence, promote a future in which pure consciousness, freed from its entanglement with the flesh, merges with the machine (Mind Children; The Society of Mind). Here the reverence shown towards digital technology enters the sublime point of a coalition where the mind is supported by some sophisticated hardware, ultimately capable of adapting and reproducing itself. There are now enough feminist critics of this kind of cyberspeak to have noticed in this fantasy of machinic fusion a replay of the old Cartesian mind/body dualism. My point, however, is that this desire is not simply put in place by a failure to rethink the body in the realm of the digital. It is augmented by the fact that this disregard for theorising an embodied experience feeds into an inability to encounter any other within the realm of the technological. We should note that this is perpetuated not just by those seeking future solace in the digital, but also by its most ardent cultural critics. Baudrillard, as one who seemingly fits this latter category, eager to disperse the notion that writers such as Moravec and Minsky propound regarding AI, is driven to making rather overarching ontological remarks about machines in general. In attempting to forestall the notion that the machine could ever become the complement to the human, Baudrillard cancels the relation of the machine to desire by cutting off its ability to produce anything in excess of itself. The machine, on his account, can be reduced to the production of itself alone; there is nothing supplementary, exterior to or differential in the machinic circuit (53). For Baudrillard, the pleasures of the interface do not even extend to the solitary vice of masturbation. Celibate machines are paralleled by celibate digital subjects each alone with themselves, forming a non-relational system. While Baudrillard offers a fair account of the solitary lack of relation produced in and by digital technologies, he nevertheless participates in reinforcing the transformation of what he calls "the process of relating into a process of communication between One and the Same" (58). He catches himself within the circulation of the very desire he finds problematic. But whether onanistic or celibate, the erotics of our present or possible relations to technology do not become any more enticing in many actual engagements with emerging technologies. Popular modes of interfacing our desires with the digital favor a particular assemblage of body and machine where a kind of furtive one-handed masturbation may be the only option left to us. I will call this the operational assemblage, borrowing from Baudrillard and his description of Virtual Man, operating and communicating across computer cables and networks while being simultaneously immobilised in front of the glare of the computer screen. An operational assemblage, whilst being efficacious, inhibits movement and ties the body to the machine. Far from the body being discarded by information technologies, the operational assemblage sees certain parts of the body privileged and territorialised. The most obvious instance of this is VR, which, in its most technologically advanced state, still only selects the eyes and the hand as its points of bodily interface. In so-called fully immersive VR experience, it is the hand, wearing a data glove, which propels the subject into movement in the virtual world, but it is a hand propelled by the subject's field of vision, computer monitors mounted in the enveloping headset. Thus the hand operates by being subjected to the gaze2. In VR, then, the real body is not somehow left behind as the subject enters a new state of electronic consciousness; rather there is a re-organisation and reterritorialisation of the hand under the operative guidance of the eye and scopic desire. This is attested to by the experience one has of the postural body schema during immersion in VR. The 'non-operational' body remaining in physical space often feels awkward and clumsy as if it is too large or cumbersome to drag around and interact in the virtual world, as if it were made virtually non-functional. The operational assemblage of a distanced eye territorialising the hand to create a loop of identity through the machine produces a desiring body which is blocked in its relational capacities. It can only touch itself as self; it cannot find itself an other or as other. Rather than encouraging the hand to break connections with the circuit of the gaze, to develop speeds, capabilities and potentials of its own, these encounters are perpetually returned to the screen and the domain of the eye. They feed back into a loop where relations to other desires, other kinds of bodies, other machines are circumvented. Looping back and returning to the aesthetic reduction performed by the Love Machine, a more lo-tech version of the two technologically contracted to one might point to the possibility of alterity that current digital machines seem keen to circumvent. At San Fransisco's Exploratorium museum one of the public points of interface with the Human Genome Project can be found3. The Exploratorium has a display set up which introduces the public to the bioinformation technology involved as well as soliciting responses to bio-ethical issues surrounding the question of genetic engineering. In the midst of this display a simple piece of glass hangs as a divider between two sides of a table. By sitting on one side of the table with a light shining from behind, one could see both a self-reflection and through the glass to whomever was sitting on the other side. The text accompanying the display encourages couples to occupy either side of the glass. What is produced for the sitter on the light side is a combination of their own reflection 'mapped' onto the features of the sitter on the other side. The text for the display encourages a judgement of the probable aesthetic outcome of combining one's genes with those of the other. I tested this display with my partner, crossing both sides of the mirror/glass. Our reactions were similar; a sensation approaching horror arose as we each faced our distorted, mirrored features as possible future progeny, a sensation akin to encountering the uncanny4. While suggesting the familiar, it also indicates what is concealed, becoming a thing not known and thus terrifying. For what was decidedly spooky in viewing a morphing of my image onto that of the other's, in the context of the surrounding bioinformatic technologies, was the sense in which a familiarity with the homely features of the self was dislocated by a haunting, marking the claim of a double utterly different. Recalling the assertion made by Heim that in the computer we find an intellectual and emotional resting point, we could question whether the familiarity of a resting place provides a satisfactory erotic encounter with the technological. We could ask whether the dream of the homely, of finding in the computer a kinship which sanctions the love machine relation, operates at the expense of dispelling that other, unfamiliar double through a controlling device which adjusts differences until they reach a point of homeostasis. What of a reading of the technological which might instaurate rather than diffuse the question of the unfamiliar double? I will gesture towards both Guattari's text Chaosmosis and Ronell's The Telephone Book, for the importance both give to the double in producing a different relation with the technological. For Guattari, the machine's ghost is exorcised by the predominant view that sees particular machines, such as the computer, as a subset of technology, a view given credence at the level of hype in the marketing of AI, virtual reality and so forth as part of the great technological future. It also gains credibility theoretically through the Heideggerian perspective. Instead Guattari insists that technology is dependent upon the machinic (33). The machinic is prior to and a condition of any actual technology, it is a movement rather than a ground; the movement through which heterogeneous elements such as bodies, sciences, information come to form the interrelated yet specific fields of a particular assemblage we might term technological. It is also the movement through which these components retain their singularity. Borrowing from modern biology, Guattari labels this movement "autopoietic" (39). Rather than the cybernetic model which sees the outside integrated into the structure of the machinic by an adjustment towards homogeneity cutting off flow, Guattari underlines a continual machinic movement towards the outside, towards alterity, which transforms the interrelations of the technological ensemble. The machinic is doubled not by the reproduction of itself, but by the possibility of its own replacement, its own annihilation and transformation into something different: Its emergence is doubled with breakdown, catastrophe -- the menace of death. It possesses a supplement: a dimension of alterity which it develops in different forms. (37) Here, we can adjoin Guattari with Ronell's historical reading of the metaphorics of the telephone in attempts to think through technology. Always shadowed by the possibility Heidegger wishes to stake out for a beyond to or an overcoming of the technological, Ronell is both critical of the technologising of desire in the cybernetic loop and insistent upon the difference produced by technology's doubling desire. Using the telephone as a synecdoche for technology -- and this strategy is itself ambiguous: does the telephone represent part of the technological or is it a more comprehensive summary of a less comprehensive system? -- Ronell argues that it can only be thought of as irreducibly two, a pair (5). This differentiates itself from the couple which notoriously contracts into one. She argues that the two are not reducible to each other, that sender and receiver do not always connect, are not reducible to equal end points in the flow of information. For Ronell, what we find when we are not at home, on unfamiliar ground, is -- the machine. The telephone in fact maintains its relation to the machinic and to the doubling this implies, via the uncanny in Ronell's text. It relates to a not-being-at-home for the self, precisely when it becomes machine -- the answering machine. The answering machine disconnects the speaker from the listener and inserts itself not as controlling device in the loop, but as delay, the deferral of union. Loosely soldering this with Guattari's notion that the machine introduces a "dimension of alterity", Ronell reads the technological via the telephone line as that relation to the outside, to the machinic difference that makes the self always unfamiliar (84). I would suggest then that pursuing a love relation with technology or through the technological leads us to deploy an entire metaphorics of the familial, where the self is ultimately home alone and only has itself to play with. In this metaphorics, technology as double and technology's doubling desire become a conduit that returns only to itself through the circuitous mechanism of the feedback loop. Rather than opening onto heterogeneous relations to bodies or allowing bodies to develop different relational capacities, the body here is immobilised by an operational and scopic territorialisation. To be excited by an encounter with the technological something unfamiliar is preferable, some sense of an alternating current in the midst of all this homeliness, an external perturbation rubbing up against the tired hand of a short-circuiting onanism. Footnotes 1. The Love Machine is also the title of a digital still image and sound installation commenting upon the Hong Kong booth produced by myself and Michele Barker and last exhibited at the Viruses and Mutations exhibition for the Melbourne Festival, The Aikenhead Conference Centre, St. Vincent's Hospital, October, 1998. 2. For an articulation of the way in which this maps onto perspectival vision, see Simon Penny, "Virtual Reality as the Completion of the Enlightenment Project." Culture on the Brink. Eds. G. Bender and T. Druckery. Seattle: Bay Press, 1994. 3. Funded by the US Government, the project's goal is to develop maps for the 23 paired human chromosomes and to unravel the sequence of bases that make up the DNA of these chromosomes. 4. This is what Freud described in his paper "The Uncanny". Tracing the etymology of the German word for the uncanny, unheimlich, which in English translates literally as 'unhomely', Freud notes that heimlich, or 'homely', in fact contains the ambiguity of its opposite, in one instance. References Baudrillard, Jean. "Xerox and Infinity." The Transparency of Evil: Essays in Extreme Phenomena. Trans J. Benedict. London: Verso, 1993. 51-9. Dery, Mark. Escape Velocity: Cyberculture at the End of the Century. New York: Grove Press, 1996. Freud, Sigmund. "The Uncanny." Standard Edition of the Complete Psychological Works of Sigmund Freud. Vol. 17. Trans. and ed. J. Strachey. London: Hogarth Press, 1955. Guattari, Félix. Chaosmosis: An Ethico-Aesthetic Paradigm. Sydney: Power Publications, 1995. Heim, Michael. "The Erotic Ontology of Cyberspace." Cyberspace: First Steps. Cambridge, Mass.: MIT P, 1994.59-80. Minsky, Marvin. The Society of Mind. New York: Simon and Schuster, 1985. Moravec, Hans. Mind Children. Cambridge, Mass.: Harvard UP, 1988. Ronell, Avital. The Telephone Book. Lincoln: U of Nebraska P, 1989. Citation reference for this article MLA style: Anna Munster. "Love Machines." M/C: A Journal of Media and Culture 2.6 (1999). [your date of access] <http://www.uq.edu.au/mc/9909/love.php>. Chicago style: Anna Munster, "Love Machines," M/C: A Journal of Media and Culture 2, no. 6 (1999), <http://www.uq.edu.au/mc/9909/love.php> ([your date of access]). APA style: Anna Munster. (1999) Love machines. M/C: A Journal of Media and Culture 2(6). <http://www.uq.edu.au/mc/9909/love.php> ([your date of access]).

In Australia the “intimacy” of citizenship (Berlant 2), is often used to reinforce subscription to heteronormative romantic and familial structures. Because this framing promotes discourses of moral failure, recent political attention to sexuality and same-sex couples can be filtered through insights into coalitional affiliations. This paper uses contemporary shifts in Australian politics and culture to think through the concept of coalition, and in particular to analyse connections between sexuality and governmentality (or more specifically normative bias and same-sex relationships) in what I’m calling post-coalitional Australia. Against the unpredictability of changing parties and governments, allegiances and alliances, this paper suggests the continuing adherence to a heteronormatively arranged public sphere. After the current Australian Prime Minister Julia Gillard deposed the previous leader, Kevin Rudd, she clung to power with the help of independents and the Greens, and clichés of a “rainbow coalition” and a “new paradigm” were invoked to describe the confused electorate and governmental configuration. Yet in 2007, a less confused Australia decisively threw out the Howard–led Liberal and National Party coalition government after eleven years, in favour of Rudd’s own rainbow coalition: a seemingly invigorated party focussed on gender equity, Indigenous Australians, multi-cultural visibility, workplace relations, Austral-Asian relations, humane refugee processing, the environment, and the rights and obligations of same-sex couples. A post-coalitional Australia invokes something akin to “aftermath culture” (Lambert and Simpson), referring not just to Rudd’s fall or Howard’s election loss, but to the broader shifting contexts within which most Australian citizens live, and within which they make sense of the terms “Australia” and “Australian”. Contemporary Australia is marked everywhere by cracks in coalitions and shifts in allegiances and belief systems – the Coalition of the Willing falling apart, the coalition government crushed by defeat, deposed leaders, and unlikely political shifts and (re)alignments in the face of a hung parliament and renewed pushes toward moral and cultural change. These breakdowns in allegiances are followed by swift symbolically charged manoeuvres. Gillard moved quickly to repair relations with mining companies damaged by Rudd’s plans for a mining tax and to water down frustration with the lack of a sustainable Emissions Trading Scheme. And one of the first things Kevin Rudd did as Prime Minister was to change the fittings and furnishings in the Prime Ministerial office, of which Wright observed that “Mr Howard is gone and Prime Minister Kevin Rudd has moved in, the Parliament House bureaucracy has ensured all signs of the old-style gentlemen's club… have been banished” (The Age, 5 Dec. 2007). Some of these signs were soon replaced by Ms. Gillard herself, who filled the office in turn with memorabilia from her beloved Footscray, an Australian Rules football team. In post-coalitional Australia the exile of the old Menzies’ desk and a pair of Chesterfield sofas works alongside the withdrawal of troops from Iraq and renewed pledges for military presence in Afghanistan, apologising to stolen generations of Indigenous Australians, the first female Governor General, deputy Prime Minister and then Prime Minister (the last two both Gillard), the repealing of disadvantageous workplace reform, a focus on climate change and global warming (with limited success as stated), a public, mandatory paid maternity leave scheme, changes to the processing and visas of refugees, and the amendments to more than one hundred laws that discriminate against same sex couples by the pre-Gillard, Rudd-led Labor government. The context for these changes was encapsulated in an announcement from Rudd, made in March 2008: Our core organising principle as a Government is equality of opportunity. And advancing people and their opportunities in life, we are a Government which prides itself on being blind to gender, blind to economic background, blind to social background, blind to race, blind to sexuality. (Rudd, “International”) Noting the political possibilities and the political convenience of blindness, this paper navigates the confusing context of post-coalitional Australia, whilst proffering an understanding of some of the cultural forces at work in this age of shifting and unstable alliances. I begin by interrogating the coalitional impulse post 9/11. I do this by connecting public coalitional shifts to the steady withdrawal of support for John Howard’s coalition, and movement away from George Bush’s Coalition of the Willing and the War on Terror. I then draw out a relationship between the rise and fall of such affiliations and recent shifts within government policy affecting same-sex couples, from former Prime Minister Howard’s amendments to The Marriage Act 1961 to the Rudd-Gillard administration’s attention to the discrimination in many Australian laws. Sexual Citizenship and Coalitions Rights and entitlements have always been constructed and managed in ways that live out understandings of biopower and social death (Foucault History; Discipline). The disciplining of bodies, identities and pleasures is so deeply entrenched in government and law that any non-normative claim to rights requires the negotiation of existing structures. Sexual citizenship destabilises the post-coalitional paradigm of Australian politics (one of “equal opportunity” and consensus) by foregrounding the normative biases that similarly transcend partisan politics. Sexual citizenship has been well excavated in critical work from Evans, Berlant, Weeks, Richardson, and Bell and Binnie’s The Sexual Citizen which argues that “many of the current modes of the political articulation of sexual citizenship are marked by compromise; this is inherent in the very notion itself… the twinning of rights with responsibilities in the logic of citizenship is another way of expressing compromise… Every entitlement is freighted with a duty” (2-3). This logic extends to political and economic contexts, where “natural” coalition refers primarily to parties, and in particular those “who have powerful shared interests… make highly valuable trades, or who, as a unit, can extract significant value from others without much risk of being split” (Lax and Sebinius 158). Though the term is always in some way politicised, it need not refer only to partisan, multiparty or multilateral configurations. The subscription to the norms (or normativity) of a certain familial, social, religious, ethnic, or leisure groups is clearly coalitional (as in a home or a front, a club or a team, a committee or a congregation). Although coalition is interrogated in political and social sciences, it is examined frequently in mathematical game theory and behavioural psychology. In the former, as in Axelrod’s The Evolution of Cooperation, it refers to people (or players) who collaborate to successfully pursue their own self-interests, often in the absence of central authority. In behavioural psychology the focus is on group formations and their attendant strategies, biases and discriminations. Experimental psychologists have found “categorizing individuals into two social groups predisposes humans to discriminate… against the outgroup in both allocation of resources and evaluation of conduct” (Kurzban, Tooby and Cosmides 15387). The actions of social organisation (and not unseen individual, supposedly innate impulses) reflect the cultural norms in coalitional attachments – evidenced by the relationship between resources and conduct that unquestioningly grants and protects the rights and entitlements of the larger, heteronormatively aligned “ingroup”. Terror Management Particular attention has been paid to coalitional formations and discriminatory practices in America and the West since September 11, 2001. Terror Management Theory or TMT (Greenberg, Pyszczynski and Solomon) has been the main framework used to explain the post-9/11 reassertion of large group identities along ideological, religious, ethnic and violently nationalistic lines. Psychologists have used “death-related stimuli” to explain coalitional mentalities within the recent contexts of globalised terror. The fear of death that results in discriminatory excesses is referred to as “mortality salience”, with respect to the highly visible aspects of terror that expose people to the possibility of their own death or suffering. Naverette and Fessler find “participants… asked to contemplate their own deaths exhibit increases in positive evaluations of people whose attitudes and values are similar to their own, and derogation of those holding dissimilar views” (299). It was within the climate of post 9/11 “mortality salience” that then Prime Minister John Howard set out to change The Marriage Act 1961 and the Family Law Act 1975. In 2004, the Government modified the Marriage Act to eliminate flexibility with respect to the definition of marriage. Agitation for gay marriage was not as noticeable in Australia as it was in the U.S where Bush publicly rejected it, and the UK where the Civil Union Act 2004 had just been passed. Following Bush, Howard’s “queer moral panic” seemed the perfect decoy for the increased scrutiny of Australia’s involvement in the Iraq war. Howard’s changes included outlawing adoption for same-sex couples, and no recognition for legal same-sex marriages performed in other countries. The centrepiece was the wording of The Marriage Amendment Act 2004, with marriage now defined as a union “between a man and a woman to the exclusion of all others”. The legislation was referred to by the Australian Greens Senator Bob Brown as “hateful”, “the marriage discrimination act” and the “straight Australia policy” (Commonwealth 26556). The Labor Party, in opposition, allowed the changes to pass (in spite of vocal protests from one member) by concluding the legal status of same-sex relations was in no way affected, seemingly missing (in addition to the obvious symbolic and physical discrimination) the equation of same-sex recognition with terror, terrorism and death. Non-normative sexual citizenship was deployed as yet another form of “mortality salience”, made explicit in Howard’s description of the changes as necessary in protecting the sanctity of the “bedrock institution” of marriage and, wait for it, “providing for the survival of the species” (Knight, 5 Aug. 2003). So two things seem to be happening here: the first is that when confronted with the possibility of their own death (either through terrorism or gay marriage) people value those who are most like them, joining to devalue those who aren’t; the second is that the worldview (the larger religious, political, social perspectives to which people subscribe) becomes protection from the potential death that terror/queerness represents. Coalition of the (Un)willing Yet, if contemporary coalitions are formed through fear of death or species survival, how, for example, might these explain the various forms of risk-taking behaviours exhibited within Western democracies targeted by such terrors? Navarette and Fessler (309) argue that “affiliation defences are triggered by a wider variety of threats” than “existential anxiety” and that worldviews are “in turn are reliant on ‘normative conformity’” (308) or “normative bias” for social benefits and social inclusions, because “a normative orientation” demonstrates allegiance to the ingroup (308-9). Coalitions are founded in conformity to particular sets of norms, values, codes or belief systems. They are responses to adaptive challenges, particularly since September 11, not simply to death but more broadly to change. In troubled times, coalitions restore a shared sense of predictability. In Howard’s case, he seemed to say, “the War in Iraq is tricky but we have a bigger (same-sex) threat to deal with right now. So trust me on both fronts”. Coalitional change as reflective of adaptive responses thus serves the critical location of subsequent shifts in public support. Before and since September 11 Australians were beginning to distinguish between moderation and extremism, between Christian fundamentalism and productive forms of nationalism. Howard’s unwavering commitment to the American-led war in Iraq saw Australia become a member of another coalition: the Coalition of the Willing, a post 1990s term used to describe militaristic or humanitarian interventions in certain parts of the world by groups of countries. Howard (in Pauly and Lansford 70) committed Australia to America’s fight but also to “civilization's fight… of all who believe in progress and pluralism, tolerance and freedom”. Although Bush claimed an international balance of power and influence within the coalition (94), some countries refused to participate, many quickly withdrew, and many who signed did not even have troops. In Australia, the war was never particularly popular. In 2003, forty-two legal experts found the war contravened International Law as well as United Nations and Geneva conventions (Sydney Morning Herald 26 Feb. 2003). After the immeasurable loss of Iraqi life, and as the bodies of young American soldiers (and the occasional non-American) began to pile up, the official term “coalition of the willing” was quietly abandoned by the White House in January of 2005, replaced by a “smaller roster of 28 countries with troops in Iraq” (ABC News Online 22 Jan. 2005). The coalition and its larger war on terror placed John Howard within the context of coalitional confusion, that when combined with the domestic effects of economic and social policy, proved politically fatal. The problem was the unclear constitution of available coalitional configurations. Howard’s continued support of Bush and the war in Iraq compounded with rising interest rates, industrial relations reform and a seriously uncool approach to the environment and social inclusion, to shift perceptions of him from father of the nation to dangerous, dithery and disconnected old man. Post-Coalitional Change In contrast, before being elected Kevin Rudd sought to reframe Australian coalitional relationships. In 2006, he positions the Australian-United States alliance outside of the notion of military action and Western territorial integrity. In Rudd-speak the Howard-Bush-Blair “coalition of the willing” becomes F. Scott Fitzgerald’s “willingness of the heart”. The term coalition was replaced by terms such as dialogue and affiliation (Rudd, “Friends”). Since the 2007 election, Rudd moved quickly to distance himself from the agenda of the coalition government that preceded him, proposing changes in the spirit of “blindness” toward marginality and sexuality. “Fix-it-all” Rudd as he was christened (Sydney Morning Herald 29 Sep. 2008) and his Labor government began to confront the legacies of colonial history, industrial relations, refugee detention and climate change – by apologising to Aboriginal people, timetabling the withdrawal from Iraq, abolishing the employee bargaining system Workchoices, giving instant visas and lessening detention time for refugees, and signing the Kyoto Protocol agreeing (at least in principle) to reduce green house gas emissions. As stated earlier, post-coalitional Australia is not simply talking about sudden change but an extension and a confusion of what has gone on before (so that the term resembles postcolonial, poststructural and postmodern because it carries the practices and effects of the original term within it). The post-coalitional is still coalitional to the extent that we must ask: what remains the same in the midst of such visible changes? An American focus in international affairs, a Christian platform for social policy, an absence of financial compensation for the Aboriginal Australians who received such an eloquent apology, the lack of coherent and productive outcomes in the areas of asylum and climate change, and an impenetrable resistance to the idea of same-sex marriage are just some of the ways in which these new governments continue on from the previous one. The Rudd-Gillard government’s dealings with gay law reform and gay marriage exemplify the post-coalitional condition. Emulating Christ’s relationship to “the marginalised and the oppressed”, and with Gillard at his side, Rudd understandings of the Christian Gospel as a “social gospel” (Rudd, “Faith”; see also Randell-Moon) to table changes to laws discriminating against gay couples – guaranteeing hospital visits, social security benefits and access to superannuation, resembling de-facto hetero relationships but modelled on the administering and registration of relationships, or on tax laws that speak primarily to relations of financial dependence – with particular reference to children. The changes are based on the report, Same Sex, Same Entitlements (HREOC) that argues for the social competence of queer folk, with respect to money, property and reproduction. They speak the language of an equitable economics; one that still leaves healthy and childless couples with limited recognition and advantage but increased financial obligation. Unable to marry in Australia, same-sex couples are no longer single for taxation purposes, but are now simultaneously subject to forms of tax/income auditing and governmental revenue collection should either same-sex partner require assistance from social security as if they were married. Heteronormative Coalition Queer citizens can quietly stake their economic claims and in most states discreetly sign their names on a register before becoming invisible again. Mardi Gras happens but once a year after all. On the topic of gay marriage Rudd and Gillard have deferred to past policy and to the immoveable nature of the law (and to Howard’s particular changes to marriage law). That same respect is not extended to laws passed by Howard on industrial relations or border control. In spite of finding no gospel references to Jesus the Nazarene “expressly preaching against homosexuality” (Rudd, “Faith”), and pre-election promises that territories could govern themselves with respect to same sex partnerships, the Rudd-Gillard government in 2008 pressured the ACT to reduce its proposed partnership legislation to that of a relationship register like the ones in Tasmania and Victoria, and explicitly demanded that there be absolutely no ceremony – no mimicking of the real deal, of the larger, heterosexual citizens’ “ingroup”. Likewise, with respect to the reintroduction of same-sex marriage legislation by Greens senator Sarah Hanson Young in September 2010, Gillard has so far refused a conscience vote on the issue and restated the “marriage is between a man and a woman” rhetoric of her predecessors (Topsfield, 30 Sep. 2010). At the same time, she has agreed to conscience votes on euthanasia and openly declared bi-partisan (with the federal opposition) support for the war in Afghanistan. We see now, from Howard to Rudd and now Gillard, that there are some coalitions that override political differences. As psychologists have noted, “if the social benefits of norm adherence are the ultimate cause of the individual’s subscription to worldviews, then the focus and salience of a given individual’s ideology can be expected to vary as a function of their need to ally themselves with relevant others” (Navarette and Fessler 307). Where Howard invoked the “Judaeo-Christian tradition”, Rudd chose to cite a “Christian ethical framework” (Rudd, “Faith”), that saw him and Gillard end up in exactly the same place: same sex relationships should be reduced to that of medical care or financial dependence; that a public ceremony marking relationship recognition somehow equates to “mimicking” the already performative and symbolic heterosexual institution of marriage and the associated romantic and familial arrangements. Conclusion Post-coalitional Australia refers to the state of confusion borne of a new politics of equality and change. The shift in Australia from conservative to mildly socialist government(s) is not as sudden as Howard’s 2007 federal loss or as short-lived as Gillard’s hung parliament might respectively suggest. Whilst allegiance shifts, political parties find support is reliant on persistence as much as it is on change – they decide how to buffer and bolster the same coalitions (ones that continue to privilege white settlement, Christian belief systems, heteronormative familial and symbolic practices), but also how to practice policy and social responsibility in a different way. Rudd’s and Gillard’s arguments against the mimicry of heterosexual symbolism and the ceremonial validation of same-sex partnerships imply there is one originary form of conduct and an associated sacred set of symbols reserved for that larger ingroup. Like Howard before them, these post-coalitional leaders fail to recognise, as Butler eloquently argues, “gay is to straight not as copy is to original, but as copy is to copy” (31). To make claims to status and entitlements that invoke the messiness of non-normative sex acts and romantic attachments necessarily requires the negotiation of heteronormative coalitional bias (and in some ways a reinforcement of this social power). As Bell and Binnie have rightly observed, “that’s what the hard choices facing the sexual citizen are: the push towards rights claims that make dissident sexualities fit into heterosexual culture, by demanding equality and recognition, versus the demand to reject settling for heteronormativity” (141). The new Australian political “blindness” toward discrimination produces positive outcomes whilst it explicitly reanimates the histories of oppression it seeks to redress. The New South Wales parliament recently voted to allow same-sex adoption with the proviso that concerned parties could choose not to adopt to gay couples. The Tasmanian government voted to recognise same-sex marriages and unions from outside Australia, in the absence of same-sex marriage beyond the current registration arrangements in its own state. In post-coalitional Australia the issue of same-sex partnership recognition pits parties and allegiances against each other and against themselves from within (inside Gillard’s “rainbow coalition” the Rainbow ALP group now unites gay people within the government’s own party). Gillard has hinted any new proposed legislation regarding same-sex marriage may not even come before parliament for debate, as it deals with real business. Perhaps the answer lies over the rainbow (coalition). As the saying goes, “there are none so blind as those that will not see”. References ABC News Online. “Whitehouse Scraps Coalition of the Willing List.” 22 Jan. 2005. 1 July 2007 ‹http://www.abc.net.au/news/newsitems/200501/s1286872.htm›. Axelrod, Robert. The Evolution of Cooperation. New York: Basic Books, 1984. Berlant, Lauren. The Queen of America Goes to Washington City: Essays on Sex and Citizenship. Durham: Duke University Press, 1997. Bell, David, and John Binnie. The Sexual Citizen: Queer Politics and Beyond. Cambridge, England: Polity, 2000. Butler, Judith. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge, 1990. Commonwealth of Australia. Parliamentary Debates. House of Representatives 12 Aug. 2004: 26556. (Bob Brown, Senator, Tasmania.) Evans, David T. Sexual Citizenship: The Material Construction of Sexualities. London: Routledge, 1993. Foucault, Michel. Discipline and Punish: The Birth of the Prison. Trans. A. Sheridan. London: Penguin, 1991. ———. The Will to Knowledge: The History of Sexuality. Vol. 1. Trans. Robert Hurley. London: Penguin, 1998. Greenberg, Jeff, Tom Pyszczynski, and Sheldon Solomon. “The Causes and Consequences of the Need for Self-Esteem: A Terror Management Theory.” Public Self, Private Self. Ed. Roy F. Baumeister. New York: Springer-Verlag, 1986. 189-212. Human Rights and Equal Opportunity Commission. Same-Sex: Same Entitlements Report. 2007. 21 Aug. 2007 ‹http://www.hreoc.gov.au/human_rights/samesex/report/index.html›. Kaplan, Morris. Sexual Justice: Democratic Citizenship and the Politics of Desire. New York: Routledge, 1997. Knight, Ben. “Howard and Costello Reject Gay Marriage.” ABC Online 5 Aug. 2003. Kurzban, Robert, John Tooby, and Leda Cosmides. "Can Race Be Erased? Coalitional Computation and Social Categorization." Proceedings of the National Academy of Sciences 98.26 (2001): 15387–15392. Lambert, Anthony, and Catherine Simpson. "Jindabyne’s Haunted Alpine Country: Producing (an) Australian Badland." M/C Journal 11.5 (2008). 20 Oct. 2010 ‹http://journal.media-culture.org.au/index.php/mcjournal/article/view/81›. Lax, David A., and James K. Lebinius. “Thinking Coalitionally: Party Arithmetic Process Opportunism, and Strategic Sequencing.” Negotiation Analysis. Ed. H. Peyton Young. Michigan: University of Michigan Press, 1991. 153-194. Naverette, Carlos, and Daniel Fessler. “Normative Bias and Adaptive Challenges: A Relational Approach to Coalitional Psychology and a Critique of Terror Management Theory.” Evolutionary Psychology 3 (2005): 297-325. Pauly, Robert J., and Tom Lansford. Strategic Preemption: US Foreign Policy and Second Iraq War. Aldershot: Ashgate, 2005. Randall-Moon, Holly. "Neoliberal Governmentality with a Christian Twist: Religion and Social Security under the Howard-Led Australian Government." Eds. Michael Bailey and Guy Redden. Mediating Faiths: Religion and Socio- Cultural Change in the Twenty-First Century. Farnham: Ashgate, in press. Richardson, Diane. Rethinking Sexuality. London: Sage, 2000. Rudd, Kevin. “Faith in Politics.” The Monthly 17 (2006). 31 July 2007 ‹http://www.themonthly.com.au/monthly-essays-kevin-rudd-faith-politics--300›. Rudd, Kevin. “Friends of Australia, Friends of America, and Friends of the Alliance That Unites Us All.” Address to the 15th Australian-American Leadership Dialogue. The Australian, 24 Aug. 2007. 13 Mar. 2008 ‹http://www.theaustralian.com.au/national-affairs/climate/kevin-rudds-address/story-e6frg6xf-1111114253042›. Rudd, Kevin. “Address to International Women’s Day Morning Tea.” Old Parliament House, Canberra, 11 Mar. 2008. 1 Oct. 2010 ‹http://pmrudd.archive.dpmc.gov.au/node/5900›. Sydney Morning Herald. “Coalition of the Willing? Make That War Criminals.” 26 Feb. 2003. 1 July 2007 ‹http://www.smh.com.au/articles/2003/02/25/1046064028608.html›. Topsfield, Jewel. “Gillard Rules Out Conscience Vote on Gay Marriage.” The Age 30 Sep. 2010. 1 Oct. 2010 ‹http://www.theage.com.au/national/gillard-rules-out-conscience-vote-on-gay-marriage-20100929-15xgj.html›. Weeks, Jeffrey. "The Sexual Citizen." Theory, Culture and Society 15.3-4 (1998): 35-52. Wright, Tony. “Suite Revenge on Chesterfield.” The Age 5 Dec. 2007. 4 April 2008 ‹http://www.theage.com.au/news/national/suite-revenge-on-chesterfield/2007/12/04/1196530678384.html›.

The use of the family home as a setting for television sitcoms (situation comedies) has long been recognised for its ability to provide audiences with an identifiable site of ontological security (much discussed by Giddens, Scannell, Saunders and others). From the beginnings of American sitcoms with such programs as Leave it to Beaver, and through the trail of The Brady Bunch, The Cosby Show, Roseanne, The Fresh Prince of Bel Air, and on to Home Improvement, That 70s Show and How I Met Your Mother, the US has led the way with screenwriters and producers capitalising on the value of using the suburban family dwelling as a fixed setting. The most obvious advantage is the use of an easily constructed and inexpensive set, most often on a TV studio soundstage requiring only a few rooms (living room, kitchen and bedroom are usually enough to set the scene), and a studio audience. In Singapore, sitcoms have had similar successes; portraying the lives of ‘ordinary people’ in their home settings. Some programs have achieved phenomenal success, including an unprecedented ten year run for Phua Chu Kang Pte Ltd from 1996-2007, closely followed by Under One Roof (1994-2000 and an encore season in 2002), and Living with Lydia (2001-2005). This article furthers Blunt and Dowling’s exploration of the “critical geography” of home, by providing a focused analysis of home-based sitcoms in the nation-state of Singapore. The use of the home tells us a lot. Roseanne’s cluttered family home represents a lived reality for working-class families throughout the Western world. In Friends, the seemingly wealthy ‘young’ people live in a fashionable apartment building, while Seinfeld’s apartment block is much less salubrious, indicating (in line with the character) the struggle of the humble comedian. Each of these examples tells us something about not just the characters, but quite often about class, race, and contemporary societies. In the Singaporean programs, the home in Under One Roof (hereafter UOR) represents the major form of housing in Singapore, and the program as a whole demonstrates the workability of Singaporean multiculturalism in a large apartment block. Phua Chu Kang Pte Ltd (PCK) demonstrates the entrepreneurial abilities of even under-educated Singaporeans, with its lead character, a building contractor, living in a large freestanding dwelling – generally reserved for the well-heeled of Singaporean society. And in Living with Lydia (LWL) (a program which demonstrates Singapore’s capacity for global integration), Hong Kong émigré Lydia is forced to share a house (less ostentatious than PCK’s) with the family of the hapless Billy B. Ong. There is perhaps no more telling cultural event than the sitcom. In the 1970s, The Brady Bunch told us more about American values and habits than any number of news reports or cop shows. A nation’s identity is uncovered; it bares its soul to us through the daily tribulations of its TV households. In Singapore, home-based sitcoms have been one of the major success stories in local television production with each of these three programs collecting multiple prizes at the region-wide Asian Television Awards. These sitcoms have been able to reflect the ideals and values of the Singaporean nation to audiences both at ‘home’ and abroad. This article explores the worlds of UOR, PCK, and LWL, and the ways in which each of the fictional homes represents key features of the multi-ethnic, multi-cultural Singapore. Through ownership and regulation, Singaporean TV programs operate as a firm link between the state and its citizens. These sitcoms follow regular patterns where the ‘man of the house’ is more buffoon than breadwinner – in a country defined by its neo-Confucian morality, sitcoms allow a temporary subversion of patriarchal structures. In this article I argue that the central theme in Singaporean sitcoms is that while home is a personal space, it is also a valuable site for national identities to be played out. These identities are visible in the physical indicators of the exterior and interior living spaces, and the social indicators representing a benign patriarchy and a dominant English language. Structure One of the key features of sitcoms is the structure: cold open – titles – establishing shot – opening scene. Generally the cold opening (aka “the teaser”) takes place inside the home to quickly (re)establish audience familiarity with the location and the characters. The title sequence then features, in the case of LWL and PCK, the characters outside the house (in LWL this is in cartoon format), and in UOR (see Figure 1) it is the communal space of the barbeque area fronting the multi-story HDB (Housing Development Board) apartment blocks. Figure 1: Under One Roof The establishing shot at the end of each title sequence, and when returning from ad breaks, is an external view of the characters’ respective dwellings. In Seinfeld this establishing shot is the New York apartment block, in Roseanne it is the suburban house, and the Singaporean sitcoms follow the same format (see Figure 2). Figure 2: Phua Chu Kang External Visions of the Home This emphasis on exterior buildings reminds the viewer that Singaporean housing is, in many ways, unique. As a city-state (and a young one at that) its spatial constraints are particularly limiting: there simply isn’t room for suburban housing on quarter acre blocks. It rapidly transformed from an “empty rock” to a scattered Malay settlement of bay and riverside kampongs (villages) recognisable by its stilt houses. Then in the shadow of colonialism and the rise of modernity, the kampongs were replaced in many cases by European-inspired terrace houses. Finally, in the post-colonial era high-rise housing began to swell through the territory, creating what came to be known as the “HDB new town”, with some 90% of the population now said to reside in HDB units, and many others living in private high-rises (Chang 102, 104). Exterior shots used in UOR (see Figure 3) consistently emphasise the distinctive HDB blocks. As with the kampong housing, high-rise apartments continue notions of communal living in that “Living below, above and side by side other people requires tolerance of neighbours and a respect towards the environment of the housing estate for the good of all” (104). The provision of readily accessible public housing was part of the “covenant between the newly enfranchised electorate and the elected government” (Chua 47). Figure 3: Establishing shot from UOR In UOR, we see the constant interruption of the lives of the Tan family by their multi-ethnic neighbours. This occurs to such an extent as to be a part of the normal daily flow of life in Singaporean society. Chang argues that despite the normally interventionist activities of the state, it is the “self-enforcing norms” of behaviour that have worked in maintaining a “peaceable society in high-rise housing” (104). This communitarian attitude even extends to the large gated residence of PCK, home to an almost endless stream of relatives and friends. The gate itself seems to perform no restrictive function. But such a “peaceable society” can also be said to be a result of state planning which extends to the “racial majoritarianism” imposed on HDB units in the form of quotas determining “the actual number of households of each of the three major races [Chinese, Malay and Indian] … to be accommodated in a block of flats” (Chua 55). Issues of race are important in Singapore where “the inscription of media imagery bears the cultural discourse and materiality of the social milieu” (Wong 120) perhaps nowhere more graphically illustrated than in the segregation of TV channels along linguistic / cultural lines. These 3 programs all featured on MediaCorp TV’s predominantly English-language Channel 5 and are, in the words of Roland Barthes, “anchored” by dint of their use of English. Home Will Eat Itself The consumption of home-based sitcoms by audiences in their own living-rooms creates a somewhat self-parodying environment. As John Ellis once noted, it is difficult to escape from the notion that “TV is a profoundly domestic phenomenon” (113) in that it constantly attempts to “include the audiences own conception of themselves into the texture of its programmes” (115). In each of the three Singaporean programs living-rooms are designed to seat characters in front of a centrally located TV set – at most all the audience sees is the back of the TV, and generally only when the TV is incorporated into a storyline, as in the case of PCK in Figure 4 (note the TV set in the foreground). Figure 4: PCK Even in this episode of PCK when the lead characters stumble across a pornographic video starring one of the other lead characters, the viewer only hears the program. Perhaps the most realistic (and acerbic) view of how TV reorganises our lives – both spatially in the physical layout of our homes, and temporally in the way we construct our viewing habits (eating dinner or doing the housework while watching the screen) – is the British “black comedy”, The Royle Family. David Morley (443) notes that “TV and other media have adapted themselves to the circumstances of domestic consumption while the domestic arena itself has been simultaneously redefined to accommodate their requirements”. Morley refers to The Royle Family’s narrative that rests on the idea that “for many people, family life and watching TV have become indistinguishable to the extent that, in this fictional household, it is almost entirely conducted from the sitting positions of the viewers clustered around the set” (436). While TV is a central fixture in most sitcoms, its use is mostly as a peripheral thematic device with characters having their viewing interrupted by the arrival of another character, or by a major (within the realms of the plot) event. There is little to suggest that “television schedules have instigated a significant restructuring of family routines” as shown in Livingstone’s audience-based study of UK viewers (104). In the world of the sitcom, the temporalities of characters’ lives do not need to accurately reflect that of “real life” – or if they do, things quickly descend to the bleakness exemplified by the sedentary Royles. As Scannell notes, “broadcast output, like daily life, is largely uneventful, and both are punctuated (predictably and unpredictably) by eventful occasions” (4). To show sitcom characters in this static, passive environment would be anathema to the “real” viewer, who would quickly lose interest. This is not to suggest that sitcoms are totally benign though as with all genres they are “the outcome of social practices, received procedures that become objectified in the narratives of television, then modified in the interpretive act of viewing” (Taylor 14). In other words, they feature a contextualisation that is readily identifiable to members of an established society. However, within episodes themselves, it as though time stands still – character development is almost non-existent, or extremely slow at best and we see each episode has “flattened past and future into an eternal present in which parents love and respect one another, and their children forever” (Taylor 16). It takes some six seasons before the character of PCK becomes a father, although in previous seasons he acts as a mentor to his nephew, Aloysius. Contained in each episode, in true sitcom style, are particular “narrative lines” in which “one-liners and little comic situations [are] strung on a minimal plot line” containing a minor problem “the solution to which will take 22 minutes and pull us gently through the sequence of events toward a conclusion” (Budd et al. 111). It is important to note that the sitcom genre does not work in every culture, as each locale renders the sitcom with “different cultural meanings” (Nielsen 95). Writing of the failure of the Danish series Three Whores and a Pickpocket (with a premise like that, how could it fail?), Nielsen (112) attributes its failure to the mixing of “kitchen sink realism” with “moments of absurdity” and “psychological drama with expressionistic camera work”, moving it well beyond the strict mode of address required by the genre. In Australia, soap operas Home and Away and Neighbours have been infinitely more popular than our attempts at sitcoms – which had a brief heyday in the 1980s with Hey Dad..!, Kingswood Country and Mother and Son – although Kath and Kim (not studio-based) could almost be counted. Lichter et al. (11) state that “television entertainment can be ‘political’ even when it does not deal with the stuff of daily headlines or partisan controversy. Its latent politics lie in the unavoidable portrayal of individuals, groups, and institutions as a backdrop to any story that occupies the foreground”. They state that US television of the 1960s was dominated by the “idiot sitcom” and that “To appreciate these comedies you had to believe that social conventions were so ironclad they could not tolerate variations. The scripts assumed that any minute violation of social conventions would lead to a crisis that could be played for comic results” (15). Series like Happy Days “harked back to earlier days when problems were trivial and personal, isolated from the concerns of a larger world” (17). By the late 1980s, Roseanne and Married…With Children had “spawned an antifamily-sitcom format that used sarcasm, cynicism, and real life problems to create a type of in-your-face comedy heretofore unseen on prime time” (20). This is markedly different from the type of values presented in Singaporean sitcoms – where filial piety and an unrelenting faith in the family unit is sacrosanct. In this way, Singaporean sitcoms mirror the ideals of earlier US sitcoms which idealise the “egalitarian family in which parental wisdom lies in appeals to reason and fairness rather than demands for obedience” (Lichter et al. 406). Dahlgren notes that we are the products of “an ongoing process of the shaping and reshaping of identity, in response to the pluralised sets of social forces, cultural currents and personal contexts encountered by individuals” where we end up with “composite identities” (318). Such composite identities make the presentation (or re-presentation) of race problematic for producers of mainstream television. Wong argues that “Within the context of PAP hegemony, media presentation of racial differences are manufactured by invoking and resorting to traditional values, customs and practices serving as symbols and content” (118). All of this is bound within a classificatory system in which each citizen’s identity card is inscribed as Chinese, Malay, Indian or Other (often referred to as CMIO), and a broader social discourse in which “the Chinese are linked to familial values of filial piety and the practice of extended family, the Malays to Islam and rural agricultural activities, and the Indians to the caste system” (Wong 118). However, these sitcoms avoid directly addressing the issue of race, preferring to accentuate cultural differences instead. In UOR the tables are turned when a none-too-subtle dig at the crude nature of mainland Chinese (with gags about the state of public toilets), is soon turned into a more reverential view of Chinese culture and business acumen. Internal Visions of the Home This reverence for Chinese culture is also enacted visually. The loungeroom settings of these three sitcoms all provide examples of the fashioning of the nation through a “ubiquitous semi-visibility” (Noble 59). Not only are the central characters in each of these sitcoms constructed as ethnically Chinese, but the furnishings provide a visible nod to Chinese design in the lacquered screens, chairs and settees of LWL (see Figure 5.1), in the highly visible pair of black inlaid mother-of-pearl wall hangings of UOR (see Figure 5.2) and in the Chinese statuettes and wall-hangings found in the PCK home. Each of these items appears in the central view of the shows most used setting, the lounge/family room. There is often symmetry involved as well; the balanced pearl hangings of UOR are mirrored in a set of silk prints in LWL and the pair of ceramic Chinese lions in PCK. Figure 5.1: LWL Figure 5.2: UOR Thus, all three sitcoms feature design elements that reflect visible links to Chinese culture and sentiments, firmly locating the sitcoms “in Asia”, and providing a sense of the nation. The sets form an important role in constructing a realist environment, one in which “identification with realist narration involves a temporary merger of at least some of the viewer’s identity with the position offered by the text” (Budd et al. 110). These constant silent reminders of the Chinese-based hegemon – the cultural “majoritarianism” – anchors the sitcoms to a determined concept of the nation-state, and reinforces the “imaginative geographies of home” (Blunt and Dowling 247). The Foolish “Father” Figure in a Patriarchal Society But notions of a dominant Chinese culture are dealt with in a variety of ways in these sitcoms – not the least in a playful attitude toward patriarchal figures. In UOR, the Tan family “patriarch” is played by Moses Lim, in PCK, Gurmit Singh plays Phua and in LWL Samuel Chong plays Billy B. Ong (or, as Lydia mistakenly refers to him Billy Bong). Erica Sharrer makes the claim that class is a factor in presenting the father figure as buffoon, and that US sitcoms feature working class families in which “the father is made to look inept, silly, or incompetent have become more frequent” partly in response to changing societal structures where “women are shouldering increasing amounts of financial responsibility in the home” (27). Certainly in the three series looked at here, PCK (the tradesman) is presented as the most derided character in his role as head of the household. Moses Lim’s avuncular Tan Ah Teck is presented mostly as lovably foolish, even when reciting his long-winded moral tales at the conclusion of each episode, and Billy B. Ong, as a middle-class businessman, is presented more as a victim of circumstance than as a fool. Sharrer ponders whether “sharing the burden of bread-winning may be associated with fathers perceiving they are losing advantages to which they were traditionally entitled” (35). But is this really a case of males losing the upper hand? Hanke argues that men are commonly portrayed as the target of humour in sitcoms, but only when they “are represented as absurdly incongruous” to the point that “this discursive strategy recuperates patriarchal notions” (90). The other side of the coin is that while the “dominant discursive code of patriarchy might be undone” (but isn’t), “the sitcom’s strategy for containing women as ‘wives’ and ‘mothers’ is always contradictory and open to alternative readings” (Hanke 77). In Singapore’s case though, we often return to images of the women in the kitchen, folding the washing or agonising over the work/family dilemma, part of what Blunt and Dowling refer to as the “reproduction of patriarchal and heterosexist relations” often found in representations of “the ideal’ suburban home” (29). Eradicating Singlish One final aspect of these sitcoms is the use of language. PM Lee Hsien Loong once said that he had no interest in “micromanaging” the lives of Singaporeans (2004). Yet his two predecessors (PM Goh and PM Lee Senior) both reflected desires to do so by openly criticising the influence of Phua Chu Kang’s liberal use of colloquial phrases and phrasing. While the use of Singlish (or Singapore Colloquial English / SCE) in these sitcoms is partly a reflection of everyday life in Singapore, by taking steps to eradicate it through the Speak Good English movement, the government offers an intrusion into the private home-space of Singaporeans (Ho 17). Authorities fear that increased use of Singlish will damage the nation’s ability to communicate on a global basis, withdrawing to a locally circumscribed “pidgin English” (Rubdy 345). Indeed, the use of Singlish in UOR is deliberately underplayed in order to capitalise on overseas sales of the show (which aired, for example, on Australia’s SBS television) (Srilal). While many others have debated the Singlish issue, my concern is with its use in the home environment as representative of Singaporean lifestyles. As novelist Hwee Hwee Tan (2000) notes: Singlish is crude precisely because it’s rooted in Singapore’s unglamorous past. This is a nation built from the sweat of uncultured immigrants who arrived 100 years ago to bust their asses in the boisterous port. Our language grew out of the hardships of these ancestors. Singlish thus offers users the opportunity to “show solidarity, comradeship and intimacy (despite differences in background)” and against the state’s determined efforts to adopt the language of its colonizer (Ho 19-20). For this reason, PCK’s use of Singlish iterates a “common man” theme in much the same way as Paul Hogan’s “Ocker” image of previous decades was seen as a unifying feature of mainstream Australian values. That the fictional PCK character was eventually “forced” to take “English” lessons (a storyline rapidly written into the program after the direct criticisms from the various Prime Ministers), is a sign that the state has other ideas about the development of Singaporean society, and what is broadcast en masse into Singaporean homes. Conclusion So what do these home-based sitcoms tell us about Singaporean nationalism? Firstly, within the realms of a multiethnic society, mainstream representations reflect the hegemony present in the social and economic structures of Singapore. Chinese culture is dominant (albeit in an English-speaking environment) and Indian, Malay and Other cultures are secondary. Secondly, the home is a place of ontological security, and partial adornment with cultural ornaments signifying Chinese culture are ever-present as a reminder of the Asianness of the sitcom home, ostensibly reflecting the everyday home of the audience. The concept of home extends beyond the plywood-prop walls of the soundstage though. As Noble points out, “homes articulate domestic spaces to national experience” (54) through the banal nationalism exhibited in “the furniture of everyday life” (55). In a Singaporean context, Velayutham (extending the work of Morley) explores the comforting notion of Singapore as “home” to its citizens and concludes that the “experience of home and belonging amongst Singaporeans is largely framed in the materiality and social modernity of everyday life” (4). Through the use of sitcoms, the state is complicit in creating and recreating the family home as a site for national identities, adhering to dominant modes of culture and language. References Blunt, Alison, and Robyn Dowling. Home. London: Routledge, 2006. Budd, Mike, Steve Craig, and Clay Steinman. Consuming Environments: Television and Commercial Culture. New Jersey: Rutgers UP, 1999. 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"At Home in Singaporean Sitcoms: Under One Roof, Living with Lydia and Phua Chu Kang." M/C Journal 10.4 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0708/09-pugsley.php>. APA Style Pugsley, P. (Aug. 2007) "At Home in Singaporean Sitcoms: Under One Roof, Living with Lydia and Phua Chu Kang," M/C Journal, 10(4). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0708/09-pugsley.php>.