An empirically justified theory of successful indigenous entrepreneurship : a case study of the Osoyoos Indian Band

The Osoyoos Indian Band case study signals the beginning of a PhD research project that will take approximately three years to complete. Taken in isolation, the objectives for the Osoyoos case study are modest. We want to refine our theoretical model and improve the case study protocol before embarking on a set of 5 case studies to explore Indigenous entrepreneurship; what it is, what communities do to succeed and a generalized definition of a successful venture from an Indigenous Canadian perspective.

How should we measure indigenous entrepreneurship? A search for explanatory variables

In Canada and elsewhere around the world Indigenous Peoples are struggling to rebuild their ‘nations’ and improve the socioeconomic circumstances of their people. We are embarking on a program of research in an effort to understand this phenomenon and to inform the process. In this paper we (i) explore the approach to development being adopted by Indigenous people in Canada; (ii) conduct a preliminary literature review; (iii) identify input indicators of entrepreneurship and business development capacity, process measures of development activity and an output indicator of development effectiveness and (v) identify the information available from secondary sources relating to these indicators and the gaps in information that will have to be filled by primary research.

Perceptions of Australian cultural identity among Asian Australians

A review of research on transnationalism shows that diasporas with transnational orientations and connections tend to have a strong attachment to local and global identities but a weak attachment to the nation state. In addition, it is argued that territorial nation states are losing their authority in an increasingly globalised and interconnected world. Governments in western democracies have responded by tightening restrictions on citizenship and placing more emphasis on social cohesion and integration rather than multiculturalism. Using the Australian Survey of Social Attitudes (2003), this paper examines attachment to cultural conceptions of national identity among the Asian Australian diaspora and examines the existing literature about the relationship between transmigrants and the nation state. Findings from the study reveal a number of social determinants behind variation in emotional attachment to cultural conceptions of national identity.

It's my time to shine : young Australians reflect on past, present and imagined future alcohol consumption

Drawing on interviews about the drinking trajectories of sixty young Victorian drinkers (aged 20-24), this paper outlines patterns of change over time and explores two drinking biographies in depth. For most research participants, drinking alcohol was an enjoyable and integral part of their social lives, but its role changed as they made other transitions in their lives. Most participants considered their early twenties to be a time for heavy alcohol consumption, and most imagined that they would drink less when they were middle-aged.

Melbourne's indigenous plants movement : the return of the natives

This thesis examines Greater Melbourne’s indigenous plants movement from the 1930s to the early twenty first century. It demonstrates the important scientific and educational role of the public intellectual, Professor John Turner, and of the Melbourne University Botany School which he led for thirty five years. The case study of the movement within the City of Sandringham and its successor the City of Bayside reveals how the inhabitants of an urbanised are responded to threats to the indigenous trees and wildflowers of their neighbourhood, stimulating botanists to assist them and using political means in order to achieve their conservation objectives. The thesis draws upon a range of local archives, conservation literature and private papers.

Study of relationships between colonial women and black Australians

The study is concerned with the history of black and white women in Australia during the colonial period. Particular emphasis is on the variety of cross-cultural relationships which developed between women during that time. As a starting point, male frontier violence is discussed and compared with the more moderate approach taken by women faced with threatening situations. Among Europeans, women are revealed as being generally less racist than men. This was a significant factor in their ability to forge bonds with black women and occasionally with black men. The way in which contacts with Aborigines were made is explored and the impact of them on the women concerned is assessed, as far as possible from both points of view. Until now, these experiences have been omitted from colonial history, yet I believe they were an important element in racial relations. It will be seen that some of these associations were warm, friendly and satisfying to both sides, and often included a good deal of mutual assistance. Others involved degrees of exploitation. Both are examined in detail, using a variety of sources which include the works of modern Aboriginal writers. This study presents a new aspect of the female experiences which was neglected until the emergence of the feminist historians in the 1960’s. It properly places women, both black and white, within Australian colonial history.

Importance of the contribution of Australians to the penetration of China by the China Inland Mission in the period 1888-1953, with particular reference to the work of Australian women missionaries

Australians, in the main, are unaware of the role which Australia played in the evangelization of China in the late nineteenth and the first half of the twentieth century. Most would never have heard of the China Inland Mission (CIM), the largest of the Protestant bodies which penetrated the Middle Kingdom, and few would know of the contribution that its Australian contingent, which consistently comprised about a tenth of the CIM's numbers, made towards the Christianization of that vast country. This thesis aims to raise the level of awareness in this area. Academic researchers have not totally neglected to examine the proselytization of China, and historians of the stature of Latourette have not let it escape their attention. However, most of the studies which have not merely fleetingly focused on the subject while viewing a larger canvas, have been North American, singling out the efforts of United States and Canadian bodies in introducing Christianity to the Chinese. Here, authors like Amerding, Bacon, Creighton, Gates, Hawkes, Ho, Ko, Mensendiek, Michell and Quale have left their mark. In the case of the present thesis, the outlook from which events played out in China are viewed is firmly based in Australia rather than North America. Earlier Australian research has been scarce, and is dominated by Loane and Dixon. Loane, evidently primarily working from Australasian Council minutes, mainly concentrates on the efforts of the CIM's Home Council, examining its endeavours decade by decade against a backdrop of contemporaneous events in China, and briefly referring to aspects of the lives of a cross-section of Australasian missionaries, without providing much idea about what they actually did in the field or what they achieved there. Because of its preoccupation with the Home Council, which never admitted women into its ranks, Loane's treatise is systemically biased towards men, though the more prominent of the women, like Mary Reed and Susie Garland, are given due recognition. The current thesis looks in detail at what Australians did in the field, the level of success they achieved, and at the particular contribution of Australian women towards the evangelization of China. Dixon took upon herself the formidable task of examining the endeavours of all missions in China which contained Australian missionaries. Because of the magnitude of her task, she could not focus to any great extent on particular missions, nor pursue in any detail the work of individual Australian missionaries. Like Loane, she was unable to explore what they actually did in the field or what they achieved there. Neither could she delve to any depth into the work of Australian women missionaries, though on the basis of the information she had accumulated, she drew the conclusion that Australian women had largely only brought about some unintended feminist consequences amongst Chinese women. This sweeping generalization failed to take into account the other very real social changes for Chinese women the Australian female missionaries quite purposely helped to bring about, and this thesis makes good that omission. This thesis studies aspects of the Australian missionary endeavour which both Loane and Dixon have neglected, thereby breaking new ground, and sets out to correct erroneous impressions which Dixon's dissertation has left on the historical record. One of these impressions concerned the longevity of the effect of the Australian effort in China. She had the View, writing in 1978, that the Chinese Church was moribund (a view shared by Varg and Lacy) , and that therefore the effects attributable to the endeavours of any nationality had proved fruitless, whereas the author is able to show, using modern-day sources, that the church has burgeoned in recent years thanks to earlier missionary endeavours and later neo-evangelistic efforts like Gospel radio, and now has a complement of perhaps 50 million adherents, making it second only to the United States in the size of its Protestant evangelical population. Another impression she left was that the Australian input into the evangelization of China can be largely dismissed because no totally Australian organization emerged, leaving the direction of Australia's effort in other hands. Contrary to that impression, the author shows that the Australian impact in China was significant and that Australians enjoyed more power than Dixon ever imagined. The author also shows that Australians were accepted as the equal of other nationalities in the CIM once they had acquired the necessary field expertise, a factor which doubtless also applied in respect of other missions with Australian components in China. Marchant has suggested that it is a fiction perpetuated by mission periodicals that Christianity spread and progressed in a determined manner in China. This thesis establishes that within the CIM's bailiwick, though there was some patchiness, Christianity progressed steadily and inexorably. One mission alone, the CIM, is concentrated upon, firstly in order to render the data manageable, secondly because it was the largest mission in China and had a sizeable Australian (including female) contingent, and thirdly because it exemplified many of the problems which would have been faced by missions in that country and their Australian components. The methodology employed is multifaceted. The written testimony of the missionaries themselves, contained in CIM periodicals, Field Bulletins, Monthly Notes, Annual Reports, autobiographies, personal files, diaries and letters is used to illustrate various aspects of the CIM's work in which Australians were engaged. This approach is augmented by other sources such as China and Australasian Home Council Minutes, missionary conference reports, Candidates' Books, biographies, and other selected material from archival holdings in Australia, Singapore, the United Kingdom, America and Canada. Statistics, especially ratio analyses and growth rate comparisons are used to demonstrate the relative success of different missions, missionaries and genders. Also employed are reminiscences of missionaries and descendants obtained by personal interview, and these are aggregated to provide some general conclusions. Data from these various sources have been synthesized to serve the central objective of demonstrating the importance of the contribution of Australians to the penetration of China by the CIM in the period 1888-1953 with particular reference to the work of Australian women missionaries.

The construction of the racially different indigenous offender

The over‐representation and increased growth of Indigenous offenders in all Western criminal justice systems is longstanding and undeniable. In 2006 Victoria’s Koori offenders were 12 times more likely to be sentenced to a custodial or community sanction than non‐Koori people. Similarly, in New Zealand, Maori men account for 50 percent of the prison population but only 12.5 percent of the general population. Yet, it was not until the 1990s that the issues of Indigenous over‐representation or expanding Indigenous offender populations began to be presented as a problem within the correctional literature. This paper will explore the parameters of these ‘problems’, and present the following three arguments: (1) the issues of over‐representation was constructed within the correctional literature as a symptom of the different nature of Indigenous offending; (2) the different nature of Indigenous offending was in turn constructed as a problem of race; and (3) this construction of Indigenous offending is consistent with the contemporary constitution of mainstream offending behaviour. In concluding, this paper will discuss the implications of the emergence and sustained production of this figure of the Indigenous offender in relation to the capacity of criminologists to reconceptualise Indigenous offending.

Approaching responsivity : the Victorian Department of Justice and Indigenous Offenders

Offender rehabilitation has developed a stronghold on correctional practice in the past two decades. Further strengthening this grip have been three main  principles for effective practice; risk, needs and responsivity. This paper will focus on the responsivity principle, which dictates that effective rehabilitation involves consideration of an offender's cognitive behavioural characteristics and appropriate program delivery. In particular, this paper will analyse how this task has been approached by the Victorian Department of Justice in relation to  Indigenous offenders. Drawing on recent interviews with Justice staff, it will be  shown that Justice's approach to being responsive to the needs of Victorian Indigenous offenders is more complex than addressing cognitive behavioural characteristics and program delivery. It involves meaningful interactions that extend beyond the Department of Justice and Indigenous offenders to include Indigenous communities.