Gender blind? Australian immigration policy and practice, 1901-1930

This paper seeks to explore the nature of Australian immigration policies and practices, particularly their impact on women, from federation in 1901 to the cessation of large-scale assisted immigration to Australia brought about by the 1930s depression. The characteristics that influenced and affected female immigrants may have differentiated their experiences from those of male immigrants in the same period. Differential treatment of men and women has often been an unstated given in the formulation and implementation of immigration policies. It was as common to non-government organisations (of which there were, and still are, a great many associated with immigration and settlement), as to governments, both federal and state. Several inequities can be identified in the making and implementation of immigration and settlement policies, and in the access to government grants, concessions and services, not only in terms of race, ethnicity, class or occupation (which is well trodden ground in this field) but also in terms of gender.[1] Such differentiation is part of the broader framework of changing conceptions about the place and roles of women in Australian society and their expected contribution to the nation, but it has remained largely unexplicated in this period and field.

Ritualising residency: territory cults and a sense of place in Southern Lao PDR

Territory cults in southern Lao PDR exemplify the importance of ritual for the production of locality in an era of mobility. Here, the idea of village expressed in ritual incorporates scattered members who have ties of history and affection to village households—a view of residency that is extra-verted, inclusive and traverses space.

The migrants' daughter's study

The migrants’ daughter’s study is a space within the house of immigrants in which the daughter fulfils her tertiary education. Referring to the study, long inscribed and imagined as the place of a masculine individual subject, the article extends theoretical investigations of a discourse on gender and sexuality in architecture. It examines the relations between body, space, and language through the daughter’s struggle to make and inhabit an individual space, a study. It signals the lack of private space within the migrant house and the lack of public place in terms of subject positions accessible to migrants’ daughters outside the house. The study is proposed as a space of exchange between otherwise disparate cultural fields and as a space for the theatrical staging of provisional identities and possible agencies for the migrants’ daughter. The article speculates on the study as a threshold for a female ethnic imaginary and subjectivity.

There's no place like home : unhomely moments in three postcolonial picture books

One of the principal strands of postcolonial theory and critical practice is the interrogation of received versions of colonial history. This paper investigates the extent to which three contemporary picture books, Gavin Bishop's The House that Jack Built, John Marsden and Shaun Tan's The Rabbits, and Thomas King and William Kent Monkman's A Coyote Columbus Story, mobilise postcolonial strategies in their representations of place. In particular, it focuses on how postcolonial textuality unsettles and transgresses notions of "homeliness" in narratives involving the displacement of colonised and colonising peoples. As the shifting power relations of colonialism render unhomely what has previously been homely (especially for colonised peoples), so they involve a contrary move in which unhomely spaces are changed into simulacra of lost or abandoned homes. Drawing upon Walter Benjamin's formulation of materialist historiography, Homi Bhabha describes what he terms 'the unhomely moment' as that in which personal and psychic histories intersect with the violent dislocations of colonialism. This paper will argue that such unhomely moments shape the visual and verbal narratives of The House that Jack Built, The Rabbits and A Coyote Columbus Story, all of which deal with the trauma which occurs when cultures previously geographically and psychically distant are brought into close contact with each other. Written to and for children who are citizens of postcolonial cultures, these texts disclose the unease which persists in contemporary societies where colonial histories are rehearsed and revisioned. However, the paper will argue that the three texts position readers in quite different ways; for instance, while the verbal text of The Rabbits constructs an implied author capable of speaking for the colonised and offering readers a very circumscribed subject position, Thomas King's narrative in A Coyote Columbus Story engages in a dialogic playfulness which allows readers to adopt a variety of reading positions. For each text, some key representations of unhomely moments will be considered, and the paper will explore the extent to which they construct forms of temporality which negotiate the space between history and its significances within crosscultural and intercultural formations.

Stich`n bitch: cyberfeminism, a third place and the new materiality

We discuss the emergence of a new craft movement known as Stitch'nBitch. Prevalent around the globe, particularly among women, this movement is based locally in places such as hotels and cafes, and virtually using the internet. The women meet to knit, stitch and talk. The groups use new technologies as an enabler and resource exchange. At the same time, their presence can be seen, in part, as a negative response to major political, social and technological changes including globalization, terrorism, damage to the environment and the dislocation of the Information Society. We introduce five themes to assist in the development of a research agenda into this new form of material culture, discussing (1) remedial, (2) progressive, (3) resistance, (4) nostalgic and (5) ironic possibilities. Each is considered in terms of their respective foci on community, cyberfeminism, craft, conservation and comment.

Would the 'real' girl gamer please stand up? Gender, LAN cafes and the reformulation of the 'girl' gamer.

In this paper we consider the significance of cyber 'LAN' cafeacutes as sites where on and off-line practices meet in way that complicates binary notions of the gendered gamer. Existing research into computer games culture suggests a male dominated environment and points to girls' lower levels of competence and participation in games. Building on recent studies interested in the constitution of gender through engagement with online technologies, we draw on Judith Butler's politics of performative resignification, and conceptualise digital culture as a resource through which 'girl' gamers are mobilised and potentially reformulated, experiencing their gaming identities in contradictory ways, and fragmenting the category 'girl' in the very act of articulating their place in a male dominated gaming culture. It is argued that through the meeting of on and off-line practices, LAN cafeacutes operate as a location that is particularly amenable to reformulative work in relation to gendered gaming identities.

Place of latin in the church

On the evening of Wednesday 13th September 2006, Solemn Vespers began in the historic 13th century chapel of Merton College Oxford, in much the same way as it would have done at the very first sung Vespers in this beautiful space, designed for the classical Roman liturgy already very well established in its language and forms when this chapel was first built 400 years before the English Reformation. For the next four days, the Roman liturgy, through Lauds, Solemn High Mass, Vespers and Compline, were celebrated in a place that – apart from one Novus Ordo Mass in English – had not seen the glories of this Liturgy celebrated in Latin since the mid 1500s. For those of us present at the 11th International Colloquium of the International Centre for Liturgical Studies (CIEL) dedicated to “The Genius of the Roman Liturgy: Historical Diversity and Spiritual Reach”, this was not just an incredibly moving experience, though it was certainly this, but an affirmation of the timelessness and spiritual heritage of the Latin liturgy.

'Energetic space' : literary experience and learning

This essay is part of an interdisciplinary research project into literary aesthetics and its relationship with pedagogy. The paper brings cognitive and evolutionary scientific perspectives to bear on literary and cultural theory to address the aesthetic effect (defined as the transporting and transformative power of the literary text) and its potential personal or civic benefits. The paper offers non-transcendentalist explanations for the aesthetic experience, viewing it less as a privileged category of feeling than as an experience available to all symbolic beings. The paper also proposes an original thesis about the virtual and transformative space of reading as one that ultimately epitomises intellectual freedom. The inquiry is lent urgency by the current cultural and political climate in which not only literature but also literary studies, despite its long association with education and its prominent place in the Culture Wars, is in institutional decline.

Beyond mimesis : place, interpretation and response

My study examines the subjective nature of artistic interpretation through the notion of mimesis as process or transformation of material. Influential factors that mediate in the artistic process, such as memory, reflection and an awareness of cultural analogy and metaphor, are examined and related to a specific project in the studio, where the mediation process is further influenced by the materials used to produce the images. My studies of the concept of mimesis have revealed an intermediary realm that exists in the space between empirical reality and its interpretation. Throughout history the process of mimesis has been integral to all forms of the arts. In Plato's time the production of an image that simulated things as they appeared to the eye was considered a desired ideal. Aristotle later introduced developments which extended this concept to include a refiguring or reforming of material derived from the original source, making new connections between existing factors and in this transformation bringing new meanings to a symbolically constituted world. This discussion of the representation of reality, the influence of a dialogue between notions of imitation and the recreation of material continues throughout the exegesis. My study emphasises the interpretive stage of the mimetic process where a consideration of these themes is most relevant and some of the factors that can influence its outcome. It is my opinion that the production of images in response to the particularities of place can be defined in three stages. Firstly, the experience of the place; secondly, the beginning and maturation of the idea or concept; where mimesis takes place, and thirdly, the production of the art work in response. This process is illustrated in Part 2 of the exegesis, where the development of the studio work is documented and linked with the themes discussed in Part 1. The geographic site or place I selected to study is adjacent to Mt. Noorat, a volcanic site in the Western district of Victoria; the surrounding plains are littered with scoria that has been thrown out of the volcano thousands of years ago. Early British, Scottish and Irish settlers to this region used the stone to construct fences reminiscent of their homeland, through this activity they cleared the land and confined and protected their stock. My interests are in factors that include - the material of the stone, notions of enclosure and safety, of boundaries and circumscribed space, and of the cultural reflection that has taken place in this reconstruction of Eurocentric vision. These walls also represent the means by which land was enclosed and property defined, moving from a situation of public access to notions of ownership and the annexation of land for individual gain. Around each point of eruption, the craggy volcanic scoria has been used to create a constructed landscape which both symbolises and mirrors the Anglo - Celtic origins of the people. I have used the legend of Narcissus to illustrate the self-reflective and introspective processes that the settlers invoked in their attempts to come to terms with a strange land. I consider that the story of Narcissus, who fell in love with his own reflection, finds a parellel in the creation of the walls. The re-creation of artifacts from their own cultural environment provided the settlers with a familiar 'face' in an alien world; a reassurance of the familiar in an unfamiliar terrain. Part of this study is an investigation of this notion of landscape as cultural reflection. Geographers have long known that landscape is a cultural construct, an historically evolving ideal manifested in painting, prints and drawings as well as poetry, gardens and parks. One can view these constructions as illustrations or images of meaning which constitute representations of cultural ideals. The neo-classical influence reflected in the paintings of artists who accompanied the early expeditions to Australia demonstrates these themes. The medium of the mirror provides the opportunity to suggest aspects of a cultural reflection and an awareness of identity that has relevance to contemporary Australian culture, therefore, I have allowed it to play a major role throughout this study. Its role in mimesis, firstly, as a reflection in an imitative sense is established, then in its refigurative role, in which the similarities between the original and the reformed rely more on correlative factors than representation. I have used examples from the history of art to illustrate this potential. The formation and development of a narrative involving reflection threads throughout the thesis, both in the visual presentation and in the exegesis. The production of a body of paintings, drawings and sculpture reflect my interpretation and response to the particular site. The correspondences between these works and my theoretical concerns is articulated in the exegesis. The metaphor implied by the use of the walls as agents of enclosure also refers to the capacity of the individual to be confined by notional boundaries and restrictive practices where totalising systems of thought dominate theoretical debate and restrict its freedom. I have used images where gaps in the walls represent the potential implicit to the concept of liminal space, where the spectator moves from one physical space to another and from one stage of development to another. The threshold of this opening in the walls becomes the site where transformation can take place, a metaphor for the mimetic process where the initial experience is translated and transformed into the final product. The paintings, drawings and other works in this series fulfil the role of marks on the surface of the mirror, separating the initial experience from the processes of memory, reflection and speculation. The works draw attention to the materiality that they represent and yet provide the opportunity for new insights and experiences, allowing the subjective nature of artistic activity to combine symbolic elements relating to the site, resulting in the production of meaning.

Women's silence : in the space of words and images

My thesis is made up of words and images. This study investigates the way in which silence operates productively within and between the two modes of communication. I suggest that in the process of changing words into images or scripto-visual art-practice, the silence in women's lives can be articulated. I argue that women draw on the generative qualities of silence to create forms of speech that override the cultural constructions of gender which have placed them within the space of ‘mute’ silence. To gain an historical perspective of this practice by women, I consider the lives of medieval nuns within religious enclosure and their work with words and images in the illuminated manuscript. I make a comparative study of original illuminated manuscripts, focussing mainly on visual language and locating aspects of the work closest to my own art-practice: the visual treatment of the space and inter-textual components of the page or folio. This project does not include an examination of miniatures or historiated initials. Rather, its aim is to identify and compare the use of other aesthetic devices available to the medieval scribe/artist through which they might have interacted with the text. I suggest links between verbal and visual performances of language and the repetition, or copying of texts by medieval nuns, as a means of female embodiment of words and their spaces. From the outcomes of my studio investigations and my consideration of other contemporary feminist art practices, I demonstrate how women artists may ‘re-write’ the text and ‘speak’ their silence through visual language and the acts of writing, drawing and painting the words of others. Through my engagement with feminist critical theory, the work of medieval scholars, original illuminated manuscripts and my studio research, I propose that scripto-visual practice remains particularly significant for women despite the differences between the medieval period and our own. As a generative practice, it negotiates some of the societal constraints on women's speech and visibility, because its language is ‘silent and disembodied’ from the image of woman constructed by male discourse. It is a form of speech that acknowledges as it defies the social and cultural conditions that shaped its necessity, articulating an alternative voice of women in the space of words and images.

Public space : its mythopoetic foundations and the limits of the law

Drawing on William Dawes' unpublished notebooks on the Indigenous languages spoken around Sydney Cove at the time of white settlement, this article hopes to provoke critical reflection on the limits of the law. Dawes' record of communication with Patyegarang documents a transaction that was both political and erotic, both about the law and in defiance of it. In performances that were gestural as well as verbal, they marked out a middle ground where the laws governing both of them were placed in parentheses and new, provisional, rules of exchange improvised. This article notices the existence of this middle ground, and marks its disappearance in subsequent legal discourse about the status of Indigenous people. Ultimately, it offers a reflection on the laws that govern the meeting place which the middle ground underwrites. That is, before public space became fixed for the legally binding discourse of politics, it was mobile and self-constituting. Is this simply a myth or is it a mythopoetic mechanism for rethinking the grounding of law in Australia? If it is the latter, then the next step will be to establish a middle ground of exchange with Indigenous law-giving systems.

Heteroglossia : a space for developing critical language awareness?

This paper reports on research into the challenges of implementing a critical writing pedagogy within a teacher education program in Australia. Participants in this study are student teachers enrolled in a compulsory subject, ‘Language and Literacy in Secondary School’, a subject requiring them to develop a knowledge of the role of language and literacy across the secondary school curriculum and to show personal proficiency in literacy (this is dictated by state government specifications of graduate outcomes for teacher education programs). To develop an understanding of the way that language has shaped their lives, students write a narrative about their early literacy experiences – a task which they all find very challenging, especially in comparison with the formal writing of other university subjects. Rather than simply reminiscing about their early childhood, they are encouraged to juxtapose voices from the past and the present, and to combine a range of texts within their writing. They thereby create a heteroglossic text (Bakhtin, 1981) that stretches their repertoires as language users and enables them to develop a socially critical awareness of language and literacy, including the literacy practices in which they engage as university students. Later in the semester they revisit these accounts of their early literacy experiences, and (in a separate piece of writing) endeavour to place these accounts within the contexts of theories and debates they have encountered in the course of completing this unit.

The students’ writing provides a small window on how they are experiencing their tertiary education, including the managerial controls that are currently shaping university curriculum and pedagogy. Their writing also raises questions as to extent to which tertiary students are actually able to formulate a critical language awareness that will subsequently inform their professional practice as secondary teachers.

Professional identity and pedagogical space : negotiating difference in teacher workplaces

This paper explores "spatial struggle" in the formation of professional identities of overseas-born teachers. The basis of this struggle arises from a limited number of subject positions available for them in pedagogical spaces of the Australian system of education. We argue that relations of power/professional knowledge in teacher workplaces as well as the binary strategy of "us" and "them" generate marginal locations for overseas-born teachers within schools. This construction of marginality is informed not only by discourses of what counts as being a professional but also by the conception of workplace as a monocultural, pre-given and bounded entity. By rethinking workplaces as relational, as locations that are connected to other socioculturally produced places through spaces of semiotic flows, we can also rethink the professional becoming of overseas-born teachers. This involves a critical understanding of their situationality, which can be conceptualised as a struggle for professional recognition, voice and place within the real and imagined communities of teachers.

Shilpa’s filthy hands

The celebrity Big Brother race row centers, in part, on the preparation, handling and consumption of food. While the ritual of formal and informal dining is a key trope of the series, in this instance it is used to construct notions of difference and Otherness. Eating/not eating Indian becomes a symbol of purity and danger: of Shilpa's filthy natural self that somehow lurked beneath her glamorous exterior. If one eats Indian one is consuming the Other, with the potential to be taken over or spoiled by it. Shilpa, then, comes to stand for a complex and contradictory mix of Eastern/Oriental gender stereotypes. However, at the same time, the racialised grammar of representation used to mark her out as Other draws attention to the white bodies attempting to deny her wholeness. In choosing to eat/not eat Indian one opens up a dynamic space for an interrogation of whiteness to emerge. In fact, Jade, Jo, and Danielle become inferior signifiers of national identity in an age of global consumption. By contrast, Shilpa becomes 'surplus value', a supericonic sign that resists the name calling, fetishisation, marginalisation demanded by those on the show. The Big Brother race row may well be a text that directly speaks to the new post-colonial communication flows in place in the contemporary age.

The place of place : case studies of place in Victorian planning schemes

Built environment and lived experience are inextricably interwoven. The Australian State of Victoria’s planning framework prioritises the physical characteristics of space above their socio-psychological correlates, as reflected in the relatively limited remit of ‘place’ in formal decision-making. The Victorian planning model struggles to accommodate the uniqueness of specific places in the process of development, despite the driving role it plays in expansion. A literature review investigating definitions of place and place identity determined that although place has been defined variously, and at times with some contradiction, there is broad consensus that it can be understood as the interrelation between the physical characteristics of a landscape and the sensory faculties of an individual and an individual’s experience. This interrelationship is in turn determined by social constructs. Depending on an individual’s length of residence in a particular physical location, place influences individual and social psychology through both the formation of place attachment and identity. While place attachment to landscapes has been described using a variety of complex methodologies, translation of this work into architectural and planning practice has been limited within Australia in general and Victoria in particular. The Victorian Shires of Surf Coast and Frankston are considered as examples of current best practice in integrating place into planning. Key issues highlighted in the conclusion include: the difficulties of incorporating qualitative information within the Victorian Planning Scheme; the importance of correctly measuring place attachment, rather than landscape preference; and the complexities, costs and ethical implications of describing place attachment for integration within the planning system.