Статті в журналах: "Race relations in Australia"

1

Colic-Peisker, Val, and Farida Tilbury. "Being black in Australia: a case study of intergroup relations." Race & Class 49, no. 4 (April 2008): 38–56. http://dx.doi.org/10.1177/0306396808089286.

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This article presents a case study in Australia's race relations, focusing on tensions between urban Aborigines and recently resettled African refugees, particularly among young people. Both of these groups are of low socio-economic status and are highly visible in the context of a predominantly white Australia. The relationship between them, it is argued, reflects the history of strained race relations in modern Australia and a growing antipathy to multiculturalism. Specific reasons for the tensions between the two populations are suggested, in particular, perceptions of competition for material (housing, welfare, education) and symbolic (position in a racial hierarchy) resources. Finally, it is argued that the phenomenon is deeply embedded in class and race issues, rather than simply in youth violence.

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2

Habibis, Daphne, Penny Taylor, Maggie Walter, and Catriona Elder. "Repositioning the Racial Gaze: Aboriginal Perspectives on Race, Race Relations and Governance." Social Inclusion 4, no. 1 (February 23, 2016): 57–67. http://dx.doi.org/10.17645/si.v4i1.492.

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In Australia, public debate about recognition of the nation’s First Australians through constitutional change has highlighted the complexity and sensitivities surrounding Indigenous/state relations at even the most basic level of legal rights. But the unevenness of race relations has meant Aboriginal perspectives on race relations are not well known. This is an obstacle for reconciliation which, by definition, must be a reciprocal process. It is especially problematic in regions with substantial Aboriginal populations, where Indigenous visibility make race relations a matter of everyday experience and discussion. There has been considerable research on how settler Australians view Aboriginal people but little is known about how Aboriginal people view settler Australians or mainstream institutions. This paper presents the findings from an Australian Research Council project undertaken in partnership with Larrakia Nation Aboriginal Corporation. Drawing on in-depth interviews with a cross-section of Darwin’s Aboriginal residents and visitors, it aims to reverse the racial gaze by investigating how respondents view settler Australian politics, values, priorities and lifestyles. Through interviews with Aboriginal people this research provides a basis for settler Australians to discover how they are viewed from an Aboriginal perspective. It repositions the normativity of settler Australian culture, a prerequisite for a truly multicultural society. Our analysis argues the narratives of the participants produce a story of Aboriginal rejection of the White Australian neo-liberal deal of individual advancement through economic pathways of employment and hyper-consumption. The findings support Honneth’s arguments about the importance of intersubjective recognition by pointing to the way misrecognition creates and reinforces social exclusion.

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3

Paisley, Fiona. "Citizens of their World: Australian Feminism and Indigenous Rights in the International Context, 1920s and 1930s." Feminist Review 58, no. 1 (February 1998): 66–84. http://dx.doi.org/10.1080/014177898339596.

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Inter-war Australia saw the emergence of a feminist campaign for indigenous rights. Led by women activists who were members of various key Australian women's organizations affiliated with the British Commonwealth League, this campaign proposed a revitalized White Australia as a progressive force towards improving ‘world’ race relations. Drawing upon League of Nations conventions and the increasing role for the Dominions within the British Commonwealth, these women claimed to speak on behalf of Australian Aborigines in asserting their right to reparation as a usurped people and the need to overhaul government policy. Opposing inter-war policies of biological assimilation, they argued for a humane national Aboriginal policy including citizenship and rights in the person. Where white men had failed in their duty towards indigenous peoples, world women might bring about a new era of civilized relations between the races.

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4

Hallinan, Chris, and Barry Judd. "Race relations, Indigenous Australia and the social impact of professional Australian football." Sport in Society 12, no. 9 (November 2009): 1220–35. http://dx.doi.org/10.1080/17430430903137910.

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5

Cruickshank, Joanna. "Race, History, and the Australian Faith Missions." Itinerario 34, no. 3 (December 2010): 39–52. http://dx.doi.org/10.1017/s0165115310000677.

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In 1901, the parliament of the new Commonwealth of Australia passed a series of laws designed, in the words of the Prime Minister Edmund Barton, “to make a legislative declaration of our racial identity”. An Act to expel the large Pacific Islander community in North Queensland was followed by a law restricting further immigration to applicants who could pass a literacy test in a European language. In 1902, under the Commonwealth Franchise Act, “all natives of Asia and Africa” as well as Aboriginal people were explicitly denied the right to vote in federal elections. The “White Australia policy”, enshrined in these laws, was almost universally supported by Australian politicians, with only two members of parliament speaking against the restriction of immigration on racial grounds.

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6

Osmond, Gary, Murray G. Phillips, and Alistair Harvey. "Fighting Colonialism: Olympic Boxing and Australian Race Relations." Journal of Olympic Studies 3, no. 1 (May 1, 2022): 72–95. http://dx.doi.org/10.5406/26396025.3.1.05.

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Abstract Australian Aboriginal boxer Adrian Blair was one of three Indigenous Australians to compete in the 1964 Tokyo Olympic Games. To that point, no Indigenous Australians had ever participated in the Olympics, not for want of sporting talent but because the racist legislation that stripped them of their basic human rights extended to limited sporting opportunities. The state of Queensland, where Blair lived, had the most repressive laws governing Indigenous people of any state in Australia. The Cherbourg Aboriginal Settlement, a government reserve where Blair grew up as a ward of the state, epitomized the oppressive control exerted over Indigenous people. In this article, we examine Blair's selection for the Olympic Games through the lens of government legislation and changing policy toward Indigenous people. We chart a growing trajectory of boxing in Cherbourg, from the reserve's foundation in 1904 to Blair's appearance in Tokyo sixty years later, which corresponds to policy shifts from “protection” to informal assimilation and, finally, to formal assimilation in the 1960s. The analysis of how Cherbourg boxing developed in these changing periods illustrates the power of sport history for analyzing race relations in settler colonial countries.

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7

Elder, Catriona. "The Proposition: Imagining Race, Family and Violence on the Nineteenth-Century Australian Frontier." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 69, no. 2 (June 7, 2016): 165. http://dx.doi.org/10.5007/2175-8026.2016v69n2p165.

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http://dx.doi.org/10.5007/2175-8026.2016v69n2p165This article analyses John Hillcoat’s 2005 film The Proposition in relation to a spate of Australian films about violence and the (post)colonial encounter released in the early twenty-first century. Extending on Felicity Collins and Therese Davis argument that these films can be read in terms of the ways they capture or refract aspects of contemporary race relations in Australia in a post-Mabo, this article analyses how The Proposition reconstructs the trauma of the Australian frontier; how from the perspective of the twenty-first century it worries over the meaning of violence on the Australian frontier. It also explores what has become speakable (and remains unspeakable) in the public sphere about the history of the frontier encounter, especially in terms of family and race. The article argues that The Proposition and other early twenty-first century race relations films can be understood as post-reconciliation films, emerging in a period when Indigenous and non-Indigenous Australians were rethinking ideas of belonging through a prism of post-enmity and forgiveness. Drawing on the theme of violence and intimate relations in the film, this article argues that the challenges to the everyday formulation of Australian history proffered in The Proposition reveal painful and powerful differences amongst Australian citizens’ understanding of who belongs and how they came to belong to the nation. I suggest that by focusing on violence in terms of intimacy, relationships, family and kin, it is possible to see this film presented an opportunity to begin to refigure ideas of belonging.

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8

Nugent, Maria. "Sites of segregation/sites of memory: Remembrance and ‘race’ in Australia." Memory Studies 6, no. 3 (June 28, 2013): 299–309. http://dx.doi.org/10.1177/1750698013482863.

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This article considers the interplay between Aboriginal people’s remembrances about race relations in rural mid-twentieth-century Australia and the frames of remembrance provided by the American Civil rights movement. It takes as its focus two key Australian sites of racial segregation – country town cinemas and public swimming pools – to explore the ways in which since, and in no small part due to, the desegregationist politics of the 1960s they have become prominent sites of public memory. Drawing on three examples from a range of media – art, film and published memoirs – the article traces the ways in which different ways of narrating and remembering these ‘twisted spaces’ contributes to and makes possible alternative and at times unsettling interpretations of experiences and histories of relations between Aboriginal and non-Aboriginal people during what is commonly referred to as the ‘assimilation era’.

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9

Cotton, James. "Realism, Rationalism, Race: On the Early International Relations Discipline in Australia." International Studies Quarterly 53, no. 3 (September 2009): 627–47. http://dx.doi.org/10.1111/j.1468-2478.2009.00549.x.

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10

Brawley, Sean, and Chris Dixon. "Jim Crow Downunder? African American Encounters with White Australia, 1942––1945." Pacific Historical Review 71, no. 4 (November 1, 2002): 607–32. http://dx.doi.org/10.1525/phr.2002.71.4.607.

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Between 1941 and 1945, as the U.S. military machine sent millions of Americans——and American culture——around the world, several thousand African Americans spent time in Australia. Armed with little knowledge of Australian racial values and practices, black Americans encoutered a nation whose long-standing commitment to the principle of "White Australia" appeared to rest comfortably with the segregative policies commonly associated with the American South. Nonetheless, while African Americans did encounter racism and discrimination——practices often encouraged by the white Americans who were also stationed in Australia during the war——there is compelling evidence that their experiences were not always negative. Indeed, for many black Americans, Australians' apparent open-mindedness and racial views of white Britons and others with whom African Americans came into contact during the war. Making use of U.S. Army censors' reports and paying attention to black Americans' views of their experiences in Australia, this article not only casts light on an aspect of American-Australian relations that has hitherto recieved scant scholarly attention and reveals something about the African American experience, but also offers insights into race relations within the U.S. armed forces.

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11

Judd. "Colonialism and Race Relations in Remote Inland Australia: Observations from the Field of Australian Indigenous Studies." ab-Original 1, no. 2 (2018): 214. http://dx.doi.org/10.5325/aboriginal.1.2.0214.

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12

Leonard, Simon. "Children's History: Implications of Childhood Beliefs for Teachers of Aboroginal Students." Australian Journal of Indigenous Education 30, no. 2 (2002): 20–24. http://dx.doi.org/10.1017/s1326011100001447.

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While conducting research intended to explore the underlying thoughts and assumptions held by non-Indigenous teachers and policy makers involved in Aboriginal education I dug out my first book on Australian history which had been given when I was about seven years old. Titled Australia From the Beginning (Pownall, 1980), the book was written for children and was not a scholarly book. It surprised me, then, to find so many of my own understandings and assumptions about Aboriginal affairs and race relations in this book despite four years of what had seemed quite liberal education in Australian history.

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13

McDougall, Michael, and Peter Hastie. "Cultural Understanding: Teaching about Race Relations in the Primary School." Aboriginal Child at School 17, no. 2 (May 1989): 45–49. http://dx.doi.org/10.1017/s0310582200006738.

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Racism certainly exists amongst primary school children in Australia. Through both experience in school and teaching, the authors have noted marked prejudice amongst students. This prejudice takes the forms of slurs, name calling, recitation of myths and stereotypes, and occasionally violence, and is directed at all minority groups, but notably Aborigines and Asians.Students in minority groups have most likely been on the receiving end of this prejudice during their school lives and, because of this, may have felt alienated and humiliated. In this paper it is proposed that the teaching of race relations and cultural understanding is one method teachers may use to decrease the racial attitudes of the white non-minority students.

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14

Chesterman1, John. "Natural-Born Subjects? Race and British Subjecthood in Australia." Australian Journal of Politics and History 51, no. 1 (March 2005): 30–39. http://dx.doi.org/10.1111/j.1467-8497.2005.00358.x.

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15

Van Heekeren, Margaret. "Charles Brunsdon Fletcher, the Sydney Morning Herald, Australia, Asia and the Pacific." Media International Australia 157, no. 1 (November 2015): 124–32. http://dx.doi.org/10.1177/1329878x1515700115.

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Based on the premise of journalism as a text resulting from intellectual endeavour, this article undertakes a sustained examination of the thought of author and newspaper editor Charles Brunsdon Fletcher (1859–1946) in relation to Asia and the Pacific. It examines three books and lead newspaper editorials published during Fletcher's time as editor of the Brisbane Courier (1898–1903) and the Sydney Morning Herald (1918–37). Fletcher argued that geographic proximity necessitated closer ties between Australia and her neighbours, while the White Australia policy had restricted Australia's potential for economic and population growth – particularly in the tropical north. Such views placed Fletcher among a small but articulate movement of the period, which encouraged greater understanding of Australia's regional neighbours. In identifying such sentiment in newspaper editorials, this research reveals greater diversity in opinion in Australian journalism on migration and race than was previously known.

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16

Maclean, Malcolm. "Indigenous Sport, Race Relations and Australian Sport." Sport in History 36, no. 3 (October 14, 2015): 406–8. http://dx.doi.org/10.1080/17460263.2015.1093388.

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17

Green, Belinda A., and Yalda Latifi. "No One Smiles at Me: The Double Displacement of Iranian Migrant Men as Refugees Who Use Drugs in Australia." Social Sciences 10, no. 3 (March 2, 2021): 85. http://dx.doi.org/10.3390/socsci10030085.

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Drawing on relevant sociological and feminist theories namely a social constructivist and intersectional framework, this article explores ways in which migrant Iranian men as ‘refugees’ ‘who use drugs’ navigate the complex terrain of ‘double displacement’ in the Australian contemporary context. It presents findings from a series of community based participatory and culturally responsive focus groups and in-depth interviews of twenty-seven participants in Sydney, Australia. Results highlight the ways in which social categories of gender, language, class, ethnicity, race, migration status and their relationship to intersubjective hierarchies and exclusion in Australia circumnavigate and intervene with participants’ alcohol and other drugs’ (AOD) use and related harms. The article argues that there is a need to pay greater attention to the implications of masculinities, power relations and the resultant material, social and affective emotional impacts of displacement for refugee men within Australian health care responses.

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18

Mansouri, Fethi. "ISLAM AND MUSLIMS IN AUSTRALIA: THE SOCIAL EXPERIENCES OF EARLY SETTLEMENT AND THE POLITICS OF CONTEMPORARY RACE RELATIONS." POLITICS AND RELIGION JOURNAL 14, no. 1 (March 30, 2020): 127–47. http://dx.doi.org/10.54561/prj1401127m.

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“Hello, brother” were the last words uttered by Haji-Daoud Nabi, an elderly man who opened the doors of a Christchurch mosque in New Zealand in March 2019. Moments later, he was shot down and killed in a brutal terrorist attack carried out by an Australian white supremacist. This recent tragedy captures the increasingly precarious position that Muslims in the West presently occupy that is no longer confined to discursive racialization and verbal abuse, but is now starting to become a life and death challenge, quite literally. The Christchurch mosque attacks occurred in a local and global context of persisting Islamophobia and rising far-right nationalist fringe groups entering the mainstream in Australia and elsewhere. This paper discusses contemporary attitudes towards Islam and Muslim Australians through an examination of the historical context for the settlement of Muslims communities in Australia from the early days of the nineteenth century to the contemporary era, which has seen a more diversified migration from many parts of the Muslim world. The paper discusses the critical factors that shaped this migration and examines the contemporary social experiences of Muslim Australians in a global context of hyper-securitized agendas often connecting Islam and Muslims to extreme violent ideologies.

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Bayliss, K. L., L. Spindler, E. S. Lagudah, K. Sivasithamparam, and M. J. Barbetti. "Variability within Kabatiella caulivora Race 1 and Race 2 revealed by cultural and molecular analyses." Australian Journal of Agricultural Research 54, no. 1 (2003): 77. http://dx.doi.org/10.1071/ar02071.

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Kabatiella caulivora is the causal agent of clover scorch, a fungal disease of clover (Trifolium) species. Variability within and between K. caulivora Race 1 and Race 2 was determined by cultural characteristics, isozymes, and amplified fragment length polymorphisms (AFLP). Cultural studies indicated isolates from both races were highly variable. No differences were identified within or between races by isozyme analysis. Similarity coefficients, determined from AFLP analysis, indicated that isolates from different races were often more similar than isolates from the same race. Comparison of single representative isolates from Race 1 and Race 2, collected at a Denmark (Western Australia) disease site, with isolates collected from another site of clover scorch outbreak at Esperance, 300 km east of Denmark, indicated most of the isolates causing the second outbreak were similar to Race�2, confirming previously conducted pathogenicity tests. It is hypothesised that Race 2 may have evolved from Race 1, and that the level of variability in the pathogen indicates the potential for development of further new races of K. caulivora. The requirement for improved selection strategies, including the screening of new cultivars and breeding lines with multiple isolates of the pathogen, is discussed in relation to these findings.

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20

Ayres, David, Laksiri Jayasuriya, David Walker, Jan Gothard, and David Goldsworthy. "Legacies of White Australia: Race, Culture and Nation." Labour History, no. 88 (2005): 272. http://dx.doi.org/10.2307/27516065.

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21

Luker, Trish. "White Mother to a Dark Race." International Journal of Critical Indigenous Studies 3, no. 1 (January 1, 2010): 51–53. http://dx.doi.org/10.5204/ijcis.v3i1.58.

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Historical accounts of the removal of Aboriginal children from their families and communities in Australia under colonial assimilation policies have proliferated over recent decades. Within the field, white feminist historiography has involved investigations of the function of gender, domestic space and intimate relations in the colonial enterprise. In this, it has often placed the problematic trope of the maternal as 'a central model of historical identity' (Moore 2000, 95). While similar histories exist in other settler-colonial nations, notably the United States and Canada, there has been relatively little comparative research. In White Mother to a Dark Race, Jacobs provides a substantial comparative account of the removal of indigenous children in North America and Australia during the late 19th and early 20th centuries, the period when this was a key government policy in both continents. She focuses on the gendered character of the policies and practices and the role of white women as agents of the state in the removal of children. In particular, Jacobs provides a critique of the discourse of maternalism in its various manifestations. In this task, she takes up a point raised in white feminist analysis that a 'disconcerting maternalism persists both in the context of academic theory and the practical politics of forging international alliances' (Jolly 1993, 104).

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22

Hallinan, Chris, and Barry Judd. "Indigenous studies and race relations in Australian sports." Sport in Society 15, no. 7 (September 2012): 915–21. http://dx.doi.org/10.1080/17430437.2012.723350.

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23

Lloyd, Genevieve. "No One's Land: Australia and the Philosophical Imagination." Hypatia 15, no. 2 (2000): 26–39. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00312.x.

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Drawing on the work of Michèle Le Dœuff, this paper uses the idea of “philosophical imagination” to make visible the historical intersection between philosophical ideas, social practice, and institutional structures. It explores the role of ideas of “terra nullius” and of the “doomed race” in the formation of some crucial ways in which non-indigenous Australians have imagined their relations with indigenous peoples. The author shows how feminist reading strategies that attend to the imaginary open up ways of rethinking processes of inclusion and exclusion.

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24

Mukandi, Bryan. "For Us, By Us." Theoria 68, no. 168 (September 1, 2021): 86–110. http://dx.doi.org/10.3167/th.2021.6816805.

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This article examines the Australian ‘Continental Philosophy’ community through the lens of the Azanian philosophical tradition. Specifically, it interrogates the series of conversations around race and methodology that arose from the 2017 Australasian Society for Continental Philosophy (ASCP) conference. At the heart of these were questions of place, race, Indigeneity, and the very meaning of ‘Continental Philosophy’ in Australia. The pages that follow pursue those questions, grappling with the relationship between the articulation of disciplinary bounds and the exercise of colonial power. Having struggled with the political and existential cost of participation in the epistemic community that is the ASCP, I argue for disengagement and the exploration of alternative intellectual communities. This is ultimately a call to intellectual work grounded on ethical relations rather than on the furtherance of the status quo. It is a call to take seriously the claim, ‘the land is ours’.

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25

Shellam, Tiffany, and Joanna Sassoon. "‘My country’s heart is in the market place’: Tom Stannage interviewed by Peter Read." Public History Review 20 (December 31, 2013): 94–103. http://dx.doi.org/10.5130/phrj.v20i0.3747.

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Tom Stannage was one among many historians in the 1970s uncovering histories of Australia which were to challenge national narratives and community memories. In 1971, Tom returned to Western Australia after writing his PhD in Cambridge with the passion to write urban history and an understanding that in order to do so, he needed an emotional engagement with place. What he had yet to realize was the power of community memories in Western Australia to shape and preserve ideas about their place. As part of his research on the history of Perth, Tom saw how the written histories of Western Australia had been shaped by community mythologies – in particular that of the rural pioneer. He identified the consensus or ‘gentry tradition’ in Western Australian writing. In teasing out histories of conflict, he showed how the gentry tradition of rural pioneer histories silenced those of race and gender relations, convictism and poverty which were found in both rural and urban areas. His versions of history began to unsettle parts of the Perth community who found the ‘pioneer myth’ framed their consensus world-view and whose families were themselves the living links to these ‘pioneers’.

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Cornish, René, and Kieran Tranter. "The Cultural, Economic and Technical Milieu of Social Media Misconduct Dismissals in Australia and South Africa." Law in Context. A Socio-legal Journal 36, no. 2 (May 16, 2020): 1–32. http://dx.doi.org/10.26826/law-in-context.v36i2.113.

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The intersection between social media activity and employment is an emerging global issue. This article examines the cultural, economic and technical milieu that has generated contested social media misconduct dismissals in Australia and South Africa. Through an analysis of 42 Australian and 97 South African decisions, it is argued that the ubiquitous, enduring and open nature of social media affects employment quite differently depending on country specific factors. In Australia, the absence of entrenched political rights has meant that employee social media use is not subject to reasonable expectations of privacy. However, there is also tolerance for a certain level of larrikin behaviour. In South Africa, the existence of enshrined rights manifests differently in the context of social media dismissal. Within a culturally diverse population with deeply fractured race relations, the decisions reveal a White minority still perpetuating dominance over a historically disadvantaged Black workforce.

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27

HUBERMAN, MICHAEL. "Working Hours of the World Unite? New International Evidence of Worktime, 1870–1913." Journal of Economic History 64, no. 4 (December 2004): 964–1001. http://dx.doi.org/10.1017/s0022050704043050.

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This article constructs new measures of worktime for Europe, North America, and Australia, 1870–1913. Great Britain began with the shortest work year and Belgium the longest. By 1913 certain continental countries approached British worktimes, and, consistent with recent findings on real wages, annual hours in Old and New Worlds had converged. Although globalization did not lead to a race to the bottom of worktimes, there is only partial evidence of a race to the top. National work routines, the outcome of different legal, labor, and political histories, mediated relations between hours and income.

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Antor, Heinz. "Post-Mabo White Settler Fables and the Negotiation of Native Title Legislation in Andrew McGahan’s The White Earth (2004)." Pólemos 10, no. 1 (April 1, 2016): 197–224. http://dx.doi.org/10.1515/pol-2016-0011.

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Abstract In his novel The White Earth, Andrew McGahan engages with an important chapter in the history of his country, namely the period of the famous Mabo case of 1992, which overturned the doctrine of terra nullius, and the subsequent Native Title Act of 1993. This novel of initiation with gothic features draws attention to both the woeful history of the dispossession, maltreatment and partial elimination of Australian Aborigines and to the issue of how white Australians cope with this past as well as the guilt, anxieties, and loss of orientation this may create. The novel thus turns into a critical engagement with the legal history of race relations in Australia and probes possible paths for future change.

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Taylor, Penny Skye, and Daphne Habibis. "Widening the gap: White ignorance, race relations and the consequences for Aboriginal people in Australia." Australian Journal of Social Issues 55, no. 3 (March 4, 2020): 354–71. http://dx.doi.org/10.1002/ajs4.106.

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30

Franklin, Adrian. "Aboriginalia: Souvenir Wares and the ‘Aboriginalization’ of Australian Identity." Tourist Studies 10, no. 3 (December 2010): 195–208. http://dx.doi.org/10.1177/1468797611407751.

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In recent years Aboriginalia, defined here as souvenir objects depicting Aboriginal peoples, symbolism and motifs from the 1940s—1970s and sold largely to tourists in the first instance, has become highly sought after by both Aboriginal and non-Aboriginal collectors and has captured the imagination of Aboriginal artists and cultural commentators. The paper seeks to understand how and why Aboriginality came to brand Australia and almost every tourist place and centre at a time when Aboriginal people and culture were subject to policies (particularly the White Australia Polic(ies)) that effectively removed them from their homelands and sought in various ways to assimilate them (physiologically and culturally) into mainstream white Australian culture. In addition the paper suggests that this Aboriginalia had an unintended social life as an object of tourism and nation. It is argued that the mass-produced presence of many reminders of Aboriginal culture came to be ‘repositories of recognition’ not only of the presence of Aborigines but also of their dispossession and repression. As such they emerge today recoded as politically and culturally charged objects with (potentially) an even more radical role to play in the unfolding of race relations in Australia.

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31

Slater, Lisa. "Good White People: Settler Colonial Anxiety and the Endurance of Racism." Emotions: History, Culture, Society 3, no. 2 (November 15, 2019): 266–81. http://dx.doi.org/10.1163/2208522x-02010060.

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Abstract The focus of this essay is the racialised political emotions of ‘good white people’. I examine what Berlant names ‘public feelings’, focusing on the way emotional states are part of communal experiences. My interest is Aboriginal and Torres Strait Islander peoples’ repeated calls for mainstream Australia to genuinely engage with political and cultural difference, and listen. Such claims often make ‘good white people’ anxious. They protest, insist they are trying but don’t know what to do. Good white people’s anxiety is much more telling than the stories that are told about bad racists. Thus, it is a productive site to analyse the cultural dynamics of settler–Indigenous relations, and to understand how race structures Australian culture and the endurance of racism.

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32

Day, Madi. "Remembering Lugones: The Critical Potential of Heterosexualism for Studies of So-Called Australia." Genealogy 5, no. 3 (July 30, 2021): 71. http://dx.doi.org/10.3390/genealogy5030071.

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Heterosexualism is inextricably tied to coloniality and modernity. This paper explores the potential of Argentinian philosopher Maria Lugones’ theorisations of heterosexualism and the colonial/modern gender system for sustained critical engagement with settler colonialism in so-called Australia. ‘Heterosexualism’ refers to a system of relations between settlers and Indigenous peoples characterized by racialized and gendered power dynamics. Lugones’ theory on the colonial/modern gender system unpacks the utility of social and intellectual investment in universalised categories including race, gender and sexuality. Such categories are purported to be biological, thus, prior to culture, settlers and colonial institutions. However, the culturally specific nature of knowledge produced about race, gender and sexuality reveals that the origins, and indeed the prevalence, of heterosexualism in Australia is inextricable from settler colonialism. This paper exhibits how heterosexualism and the colonial/modern gender system operate in service of settler colonialism, facilitating settler dominance and reproduction on Aboriginal and Torres Strait Islander lands.

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33

Secomb, Linnell. "Fractured Community." Hypatia 15, no. 2 (2000): 133–50. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00319.x.

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Unity, commonality, and agreement are generally understood to be the basis, or the aim, of community. This paper argues instead that disagreement and fracture are inherent to, and provide the expression of difference within, community. Drawing on the experience of race relations in Australia, this paper proposes that ongoing resistance and disagreement by Aboriginal groups against non-Aboriginal law and culture has enabled an unworking of homogenizing and totalizing forces which destroy alterity within community.

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Ferrier, Carole. "White Blindfolds and Black Armbands: The Uses of Whiteness Theory for Reading Australian Cultural Production." Queensland Review 6, no. 1 (May 1999): 42–49. http://dx.doi.org/10.1017/s1321816600001872.

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Analyses or descriptions of the history of race relations (and cultural production) in what has been called Australia for about a hundred years, have frequently been informed by two orientations that might be simply categorised as the white blindfold and the black armband positions. In many cases, these two mindsets can be observed in other Western cultures although the interaction between them, and the society around them, gets played out differently in particular places at particular times.

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Busbridge, Rachel. "A multicultural success story? Australian integration in comparative focus." Journal of Sociology 56, no. 2 (August 15, 2019): 263–70. http://dx.doi.org/10.1177/1440783319869525.

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Australia is often held up as an exemplary multicultural society in cross-national comparisons, particularly in relation to the integration of immigrants. Yet, this ‘grand narrative’ of Australia’s multicultural success risks an over-simplified picture of the dynamics of integration in Australia, obscuring dimensions on which Australia’s performance is comparatively poor. Juliet Pietsch’s Race, Ethnicity and the Participation Gap makes a valuable contribution to a more nuanced discussion, asking why the political participation of non-European ethnic and immigrant minorities in Australia is so low compared to Canada and the United States. This review article brings Pietsch into critical conversation with two recent books on comparative integration in North America and Western Europe: Richard Alba and Nancy Foner’s S trangers No More and Gulay Ugur Goksel’s Integration of Immigrants and the Theory of Recognition. Read alongside each other, these texts encourage deeper reflection on where Australia sits on a variety of indicators of immigrant integration as well as how integration is conceptualised in Australia. This article thus contributes to existing literature on the contemporary state of Australian multiculturalism, while also pointing towards directions for future research.

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Affeldt, Stefanie, and Wulf D. Hund. "Conflicts in racism: Broome and White Australia." Race & Class 61, no. 2 (September 4, 2019): 43–61. http://dx.doi.org/10.1177/0306396819871412.

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This study examines the character of racism as a social relation. As such, racism is continuously produced and modified, not only culturally and ideologically but also in social interaction. Understanding racism and its repercussions demands close investigation of all the processes involved. An instructive example is an incident that unfolded in the early 1910s in Broome, Western Australia. The exemption from immigration restriction of a Japanese doctor raised tempers at a time when the nationwide aspiration for a racially homogeneous society determined political and social attitudes, and ‘whiteness’ was a crucial element of Australianness. The possibility of admitting a Japanese professional to a town that was already suspected of race chaos fuelled debates about the question of ‘coloured labour’ and the ‘yellow peril’, while challenging the unambiguousness of class and race boundaries. The influence and wealth of some Japanese, the indispensable position of their compatriots in the pearling industry, and the skills and reputation of their doctor, supplemented with the distinct racial pride of the whole Japanese community, proved to massively impede and disrupt the unrestricted implementation of white supremacy.

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Affeldt, Stefanie. "The Burden of ‘White’ Sugar: Producing and Consuming Whiteness in Australia." Studia Anglica Posnaniensia 52, no. 4 (December 20, 2017): 439–66. http://dx.doi.org/10.1515/stap-2017-0020.

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Abstract This article investigates the history of the Queensland cane sugar industry and its cultural and political relations. It explores the way the sugar industry was transformed from an enterprise drawing on the traditional plantation crop cultivated by an unfree labour force and employing workers into an industry that was an important, symbolical element of ‘White Australia’ that was firmly grounded in the cultural, political, nationalist, and racist reasoning of the day. The demographic and social changes drew their incitement and legitimation from the ‘White Australia’ culture that was represented in all social strata. Australia was geographically remote but culturally close to the mother country and was assigned a special position as a lone outpost of Western culture. This was aggravated by scenarios of allegedly imminent invasions by the surrounding Asian powers, which further urged cane sugar’s transformation from a ‘black’ to a ‘white man’s industry’. As a result, during the sugar strikes of the early 20th century, the white Australian sugar workers were able to emphasize their ‘whiteness’ to press for improvements in wages and working conditions. Despite being a matter of constant discussion, the public acceptance of the ‘white sugar campaign’ was reflected by the high consumption of sugar. Moreover, the industry was lauded for its global uniqueness and its significance to the Australian nation. Eventually, the ‘burden’ of ‘white sugar’ was a monetary, but even more so moral support of an industry that was supposed to provide a solution to population politics, support the national defence, and symbolize the technological advancement and durability of the ‘white race’ in a time of crisis.

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Anderson, Kay. "‘The Beast within’: Race, Humanity, and Animality." Environment and Planning D: Society and Space 18, no. 3 (June 2000): 301–20. http://dx.doi.org/10.1068/d229.

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Recent years have seen efforts to critique the dichotomy of ‘nature’ and ‘society’ in Western thought, and to demonstrate their coconstruction under specific material conditions. As yet, however, little work has uncovered the discourses of animality that lie buried within a social field whose ontological status until recently has been securely ‘human’. In this paper, I show how Western concepts of animality have circulated across the nature border and into a politics of social relations. Concepts of savagery and vulgarity can, in particular, be found within racialised representational systems with whose historicity, I will be suggesting, we can make fresh critical engagements. In much recent work on colonial power formations, ‘othering’ practices have been implicitly conceived within a psychoanalytic frame—one in which the white self's ‘interior beasts’ are anxiously displaced onto an externalised other. Whilst not refuting the efficacy of repression I wish to historicise the workings of a peculiar western model of the Human self, ‘split’ into physical ‘animal’ and cultural ‘human’. This is done both through an extended theoretical account, followed by a microstudy of geographies of savagery and civility in Sydney, Australia.

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Stratton, Jon. "The Colour of Jews: Jews, Race and the White Australia Policy." Journal of Australian Studies 20, no. 50-51 (January 1996): 51–65. http://dx.doi.org/10.1080/14443059609387278.

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D'Cruz, Glenn. "‘Class’ and Political Theatre: the Case of Melbourne Workers Theatre." New Theatre Quarterly 21, no. 3 (July 18, 2005): 207–17. http://dx.doi.org/10.1017/s0266464x05000114.

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Traditionally, class has been an important category of identity in discussions of political theatre. However, in recent years the concept has fallen out of favour, partly because of changes in the forces and relations of capitalist production. The conventional Marxist use of the term, which defined an individual's class position in relation to the position they occupied in the capitalist production process, seemed anachronistic in an era of globalization. Moreover, the rise of identity politics, queer theory, feminism, and post-colonialism have proffered alternative categories of identity that have displaced class as the primary marker of self. Glenn D'Cruz reconsiders the role of class in the cultural life of Australia by examining the recent work of Melbourne Workers Theatre, a theatre company devoted to promoting class-consciousness, in relation to John Frow's more recent re-conceptualization of class. He looks specifically at two of the company's plays, the award-winning Who's Afraid of the Working Class? and The Waiting Room, with reference to Frow's work on class, arguing that these productions articulate a more complex and sophisticated understanding of class and its relation to politics of race and gender today. Glenn D'Cruz teaches drama and cultural studies at Deakin University, Australia.

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McGrath, Ann, and Winona Stevenson. "Gender, Race, and Policy: Aboriginal Women and the State in Canada and Australia." Labour / Le Travail 38 (1996): 37. http://dx.doi.org/10.2307/25144091.

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You, M. P., M. J. Barbetti, and P. G. H. Nichols. "New Trifolium subterraneum genotypes identified with resistance to race 2 of Kabatiella caulivora and cross-resistance to fungal root rot pathogens." Australian Journal of Agricultural Research 56, no. 10 (2005): 1111. http://dx.doi.org/10.1071/ar05103.

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One hundred subterranean clover genotypes including 72 advanced breeding lines from Trifolium subterraneum ssp. subterraneum and Trifolium subterraneum ssp. yanninicum and 28 Trifolium subterraneum commercial cultivars were screened in the field for resistance to race 2 of Kabatiella caulivora, and the resistances found were related to known resistance to major root pathogens in the region. Race 2 of K. caulivora causes severe damage on subterranean clover in the south-eastern coastal region of Western Australia and 72 of the 100 genotypes tested were resistant to this race, with levels similar to those shown by the cultivar Denmark. The unique importance of this study was that, for 12 genotypes of subterranean clover, these resistances were related to those shown to major root pathogens, viz. one or more of Phytophthora clandestina, Pythium irregulare, and Fusarium avenaceum. Availability of genotypes with such resistances to multiple pathogens is expected to be particularly valuable for the breeding/selection of subterranean clover in relation to the development of new cultivars with effective resistance to a range of pathogens that commonly occur in southern Australian annual legume pastures.

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Li, Yao-Tai. "“It’s Not Discrimination”: Chinese Migrant Workers’ Perceptions of and Reactions to Racial Microaggressions in Australia." Sociological Perspectives 62, no. 4 (February 2019): 554–71. http://dx.doi.org/10.1177/0731121419826583.

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Racial microaggressions appear in different forms and affect racial and ethnic groups through everyday practices. We know little, however, about how racial microaggressions are perceived and operate in the context of institutionalized racism. In an immigration context, the structural mechanisms that influence migrant workers’ interpretations of racial microaggressions remain understudied. This article examines job-search processes, self-perceptions of foreign-ness, group interactions, and work experiences of Chinese migrant workers in Australia. I argue that the intersection of foreign-ness, human capital, and migrant status reflects structural inequality in the field of overseas employment, which involves an ideological system that reminds migrant workers of their differences/otherness when racial microaggressions happen. The intersection also influences how migrant workers interpret and react to such microaggressions. Meanwhile, workplace relations and interaction patterns ease tensions between advantaged and disadvantaged groups, yet persistent racial stereotypes and unequal race relations are maintained in everyday life.

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Auerbach, Sascha. "Margaret Tart, Lao She, and the Opium-Master's Wife: Race and Class among Chinese Commercial Immigrants in London and Australia, 1866–1929." Comparative Studies in Society and History 55, no. 1 (January 2013): 35–64. http://dx.doi.org/10.1017/s0010417512000576.

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AbstractWhat little has been written about Chinese immigrants in the British Empire has focused mainly on laborers, commonly known as “coolies,” and their roles in imperial society, culture, and industry. Chinese commercial immigrants, though they loomed large in public dialogues about race, migration, and empire, have been virtually ignored. This article examines how such immigrants were represented, and how two prominent individuals represented themselves, in London and metropolitan Australia, respectively, during a high tide of British imperialism and Chinese global migration. By the 1920s, the ardent pro-British sentiment expressed by Mei Quong Tart, thede factorepresentative of the Chinese merchant class in Australia, had been superseded by the anti-colonial critique of Lao She, one of China's foremost modern novelists. Lao She's semi-autobiographical depiction of Chinese life in London condemned the violent and emasculating character of British imperialism, while also excoriating Chinese society's failure to modernize, cohere as a nation, and overcome internecine class conflicts. Both authors were concerned with social relations between Chinese men and white British women, as were British commentators throughout this period, and with differentiating themselves from laboring Chinese immigrants. Contrary to Stuart Hall's famous assertion that “race is the modality through which class is lived,” for these Chinese commercial immigrants class and gender proved to be more essential than were crude concepts of race to their experiences and self-identification, and ultimately to British society's rejection of their attempts to assimilate.

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CARR, M. K. V. "THE WATER RELATIONS AND IRRIGATION REQUIREMENTS OF AVOCADO (Persea americana Mill.): A REVIEW." Experimental Agriculture 49, no. 2 (January 9, 2013): 256–78. http://dx.doi.org/10.1017/s0014479712001317.

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SUMMARYThe results of research on the water relations and irrigation need of avocado are collated and reviewed in an attempt to link fundamental studies on crop physiology to irrigation practices. Background information is given on the centre of origin (Mexico and Central America) and the three distinct ecological areas where avocados are grown commercially: (1) Cool, semi-arid climates with winter-dominant rainfall (e.g. Southern California, Chile, Israel); (2) Humid, subtropical climates with summer-dominant rainfall (e.g. eastern Australia, Mexico, South Africa); and (3) Tropical or semi-tropical climates also with summer-dominant rainfall (e.g. Brazil, Florida and Indonesia). Most of the research reported has been done in Australia, California, Israel and South Africa. There are three ecological races that are given varietal status within the species: Persea americana var. drymifolia (Mexican race), P. americana var. guatemalensis (Guatemalan race) and P. americana var. americana (Antillean, West Indian or Lowland race). Interracial crossing has taken place. This paper summarises the effects of water deficits on the development processes of the crop and then reviews plant–water relations, crop water requirements, water productivity and irrigation systems. Shoot growth in mature trees is synchronised into flushes. Flower initiation occurs in the autumn, with flowering in late winter and spring. Flowers form on the ends of the branches. A large heavily flowering tree may have over a million flowers, but only produce 200–300 fruits. Fruit load adjustment occurs by shedding during the first three to four weeks after fruit set and again in early summer. Water deficits during critical stages of fruit ontogeny have been linked to fruit disorders such as ring-neck. Reproductive growth is very resistant to water stress (compared with vegetative growth). Avocado is conventionally considered to be shallow rooted, although roots extend to depths greater than 1.5 m. The majority of feeder roots are found in the top 0.60 m of soil and root extension can continue throughout the year. Leaves develop a waxy cuticle on both surfaces, which is interrupted by stomata on the abaxial surface (350–510 mm−2), many of which are blocked by wax. Stomata are also present on the sepals and petals at low densities (and on young fruit). During flowering, the canopy surface area available for water loss is considerably increased. Stomatal closure is an early indicator of water stress, which together with associated changes in leaf anatomy, restricts CO2 diffusion. There have only been a few attempts to measure the actual water use of avocado trees. In Mediterranean-type climates, peak rates of water use (in summer) appear to be between 3 and 5 mm d−1. For mature trees, the crop coefficient (Kc) is usually within the range 0.4–0.6. The best estimate of water productivity is between 1 and 2 kg fruit m−3. Soil flooding and the resultant reduction in oxygen level can damage roots even in the absence of root rot. Avocado is particularly sensitive to salinity, notably that caused by chloride ions. Rootstocks vary in their sensitivity. Both drip and under-tree microsprinklers have been/are successfully used to irrigate avocado trees. Mulching of young trees is a recommended water conservation measure and has other benefits. A large proportion of the research reviewed has been published in the ‘grey’ literature as conference papers and annual reports. Sometimes, this is at the expense of reporting the science on which the recommendations are based in peer-reviewed papers. The pressures on irrigators to improve water productivity are considered.

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46

McGrath, Ann, and Winona Stevenson. "Gender, Race, and Policy: Aboriginal Women and the State in Canada and Australia." Labour History, no. 71 (1996): 37. http://dx.doi.org/10.2307/27516448.

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Hallinan, Chris, and Barry Judd. "“Blackfellas” Basketball: Aboriginal Identity and Anglo-Australian Race Relations in Regional Basketball." Sociology of Sport Journal 24, no. 4 (December 2007): 421–36. http://dx.doi.org/10.1123/ssj.24.4.421.

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This article is a study of an Aboriginal men’s sport team in an Australian regional community and their experiences with non-Aboriginal teams and their players. The data were drawn from interviews and conversations with the players of the Ballarat Wanderers men’s basketball team and the analysis is grounded in the inferential racism work of Hall (1995). Investigation of the Wanderers revealed that participation provided the players an uncommon opportunity to participate in an Aboriginal team of players, coaches, and managers. The findings, however, indicate that even though the Wanderers achieved some success as a social, political, and sporting group, they do so in an environment which is inferentially racist.

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Ramilo, Chat Carcia. "Chris Cunneen & Julie Stubbs Gender ‘Race’ and International Relations: Violence Against Filipino Women in Australia Institute of Criminology." Current Issues in Criminal Justice 10, no. 1 (July 1998): 109–11. http://dx.doi.org/10.1080/10345329.1998.12036120.

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Rhook, Nadia. "The Balms of White Grief: Indian Doctors, Vulnerability and Pride in Victoria, 1890–1912." Itinerario 42, no. 1 (April 2018): 33–49. http://dx.doi.org/10.1017/s0165115318000062.

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This article uses the 1898 manslaughter trial of two Indian medical practitioners in Victoria, Australia, as a lens to explore the settler colonial politics of medicine. Whereas imperial and colonial historians have long recognised the close and complex interrelationship of medicine and race, the emotional dimensions to care-giving have been under-appreciated – as has the place of the emotions within wider histories of sickness and health. Yet, this case studies shows, grief, vulnerability, catharsis and pride shaped the practice of medicine infin-de-siecleVictoria. In particular, I argue that, like other emotions, grief does racial work.

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Robb, Thomas K., and David James Gill. "The ANZUS Treaty during the Cold War: A Reinterpretation of U.S. Diplomacy in the Southwest Pacific." Journal of Cold War Studies 17, no. 4 (October 2015): 109–57. http://dx.doi.org/10.1162/jcws_a_00599.

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This article explains the origins of the Australia–New Zealand–United States (ANZUS) Treaty by highlighting U.S. ambitions in the Pacific region after World War II. Three clarifications to the historiography merit attention. First, an alliance with Australia and New Zealand reflected the pursuit of U.S. interests rather than the skill of antipodean diplomacy. Despite initial reservations in Washington, geostrategic anxiety and economic ambition ultimately spurred cooperation. The U.S. government's eventual recourse to coercive diplomacy against the other ANZUS members, and the exclusion of Britain from the alliance, substantiate claims of self-interest. Second, the historiography neglects the economic rationale underlying the U.S. commitment to Pacific security. Regional cooperation ensured the revival of Japan, the avoidance of discriminatory trade policies, and the stability of the Bretton Woods monetary system. Third, scholars have unduly played down and misunderstood the concept of race. U.S. foreign policy elites invoked ideas about a “White Man's Club” in Asia to obscure the pursuit of U.S. interests in the region and to ensure British exclusion from the treaty.

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