En-gendering the nation : gender-bending and nationalism in Miles Franklin's 'My brilliant career' and Emily Lawless's 'Grania: The story of an Island'

Writing in the lee of first-wave feminism and in an era of nation-invention, the Irish Ascendancy novelist, Emily Lawless, and the aggressively Australian Miles Franklin (of Irish, English and German extraction and coming from families who were pastoralists) wrote novels of adolescence, respectively, 'Grania: the Story of an Island' (1892) and 'My Brilliant Career' (1901). Similar and different in many ways, they both wrote as women and self-consciously inserted themselves into nation-inscribing projects with an eye to overseas readerships, and they played fast and loose with class. Curiously, both contributed to the process of transforming 'nowhere-places' into iconic nationalist places: Franklin put the Monaro on the map (a region that was a nationalist icon before the 'Red Centre' usurped its place); and Lawless wrote in ethnographic ways about the Aran Islands more than a decade before J.M. Synge tramped westward in search of the 'Peasant Quality', so beloved of the Abbey Theatre playwrights and audiences. Most compellingly, they wrote of the near-pathologies of masculinities within nationalist agendas, and of marriage and sexuality. This article examines the novels comparatively and contrastively and asks uncomfortable questions about why and how their interventions were untimely.

En-Gendering the Nation: Gender-bending and Nationalism in Miles Franklin’s My Brilliant Career and Emily Lawless’ Grania: the Story of an Island

Writing in the lee of first-wave feminism and in an era of nation-invention, the Irish ascendancy novelist, Emily Lawless, and the aggressively Australian Miles Franklin (of Irish, English and German extraction and coming from families who were pastoralists) wrote novels of adolescence, Grania: The Story of an Island (1892) and My Brilliant Career (1901) respectively. Similar and different in many ways, they both write as women, and self-consciously insert themselves into nation-inscribing projects with an eye to overseas readerships, and they play fast and loose with class. Curiously, both contributed to the process of transforming ‘nowhere-places’ into iconic nationalist places: Franklin put the Monaro on the map (a region that was a nationalist icon before the ‘Red Centre’ usurped its place); and Lawless wrote in ethnographic ways about the Aran Islanders more than a decade before Synge tramped westward in search of the ‘Peasant Quality’ so beloved of the Abbey playwrights and audiences. Most compellingly, they write of the near-pathologies of masculinities within nationalist agendas, and of marriage and sexuality. This paper examines the novels comparatively and contrastively and asks uncomfortable questions about why and how their interventions were untimely.

Sisters of the sun

A film about flows of time and language on the Volcanic Plains of Western Victoria. Directed by Simon Wilmot. Produced by Patrick West & Simon Wilmot. Script by Patrick West.

The past has its place in the future. Wombeetch Puyuun is teaching Scottish-born settler Isabella Dawson his aboriginal tongue so that her father, James Dawson, can write his book. But how can language preserve the past in a land where time overwhelms words? Meanwhile, contemporary Australians from the Volcanic Plains of Victoria’s Western District meditate over life in a place of sheep, algae, eels, lava and stars. Susan Cole and Janice Austin, descendents of Isabella and Wombeetch’s people united for the first time, reflect on Wombeetch’s friendship with James, and what it means to be ‘the last of your tribe.’

The event 'Flows and Catchments' was held at the Warrnambool Art Gallery on 2/12/2012.

Sisters of the Sun has also screened at Lake Bolac Eel Festival (March 2014) and Warnambool Art Gallery (Feb 2013)

Nothing is free in this life

This chapter raises the notion of whether creativity can be 'bought' and draws on Derrida's category of the 'invention' (as opposed to creativity, which Derrida defines differently) in order to examine closely the criteria of inventiveness. The latter overlap in certain ways with a Badiouian understanding of the event. The chapter goes on to argue, using Badiou's notion of the event and the void, that creativity is abundant and 'free', but that creative industries may be ethically justified in selling other knowledges relating to creative practice, but that they should be clear about what can be 'bought' and that which is - if examined rigorously - always already 'free'.

Dye-sensitised solar cell with nickel cathode

The present invention relates to a cathode for use in a dye-sensitised solar cell which comprises a redox couple, wherein the cathode comprises: (a) metallic nickel; and (b) intrinsically conducting polymer that, during operation of the cell, reduces an oxidised species of the redox couple.

Method and apparatus for haptic control

The present invention provides remote interfacing utilising haptic technology. In a first aspect there is provided a haptic grasping interface comprising a plurality of finger interaction points, with actuators connected at one end to an actuator control mechanism. The mechanism is mounted remotely from the grasping interface, inverse to the finger interaction points, for manipulation of these points. The grasping points comprise pulleys which route the actuators through a cable tension and transmission system. A second aspect provides haptic augmentation to an operator, which indicates to the operator the state of a control input to a controlled device. A third aspect provides a means of simulating motion where haptic feedback is provided to a user in correspondence with the movement of the user within a pod environment.

Method and apparatus for haptic control

The present invention provides remote interfacing utilising haptic technology. In a first aspect there is provided a haptic grasping interface comprising a plurality of finger interaction points, with actuators connected at one end to an actuator control mechanism. The mechanism is mounted remotely from the grasping interface, inverse to the finger interaction points, for manipulation of these points. The grasping points comprise pulleys which route the actuators through a cable tension and transmission system. A second aspect provides haptic augmentation to an operator, which indicates to the operator the state of a control input to a controlled device. A third aspect provides a means of simulating motion where haptic feedback is provided to a user in correspondence with the movement of the user within a pod environment.

Translating the gothic tradition: St Patrick's Cathedral Melbourne

During the 1850s, England and France were the leading centres of debate over the Gothic Revival. As Barry Bergdoll argues, the issues that loomed large were at once architectural and political: stylistic eclecticism versus national purity, invention versus tradition, nationalism versus cosmopolitanism, as well as the challenge of new building programmes and new materials to the historicist logic of the Gothic Revival position. William Wilkinson Wardell (1823-99), the architect of St Patrick's Cathedral, Melbourne, Victoria, Australia (1858-97) found himself in the midst of this debate. ln.,1858, Wardell's client, James Alipius Goold, Bishop of the Catholic Diocese of Melbourne, found that local circumstances significantly influenced his aspirations for a new Catholic cathedral for Melbourne. The choices Wardell made eventually gave shape to the Gothic Revival in Australia.The New World perhaps echoing Didron, demanded of the past all it could offer the present and especially the future: a Gothic cathedral was deemed a fitting carrier of the principles, morals, beliefs and spirit of a Christian civilisation. Unlike many of his contemporaries in Britain and Europe, Wardell in Australia was to see his Gothic Cathedrals of St Patrick's and St Mary's substantially realised in his lifetime. This paper presents a building history of Wardell's St Patrick's, Melbourne, and critically examines the translations which are embedded in the design and fabric of this nineteenth-century Gothic revival cathedral.

Game of Tropes: the Orientalist tradition in the Works of G.R.R. Martin

George R.R. Martin's A Song of Ice and Fire novels (and their television adaption, Game of Thrones) have become arguably the most well known fantasy epic of the last decade. However, the world of A Song of Ice and Fire conforms to many of the same Orientalist tropes that have dominated Western literature since the popularisation of the 'Arabian fantasy' in the 18th and 19th centuries and its subsequent perpetuation in film and television. Derivative imaginings of the real world Middle East are commonly reflected in non-Earthly fantasy worlds and Martin's work incorporates this standard vision of the Eastern Other. Owing to its popularity, the A Song of Ice and Fire series represents a significant reinforcement of Orientalist stereotypes and proves that fantasy locations have significant power to cement these ideas in the popular imagination. Moreover, the negative portyal of the East in these works supports Said's argument that the Orient is an invention of the West, and that our depiction of the Other is a means of framing our own cultural superiority.

Disenchantments of secularism: the West and India

This Chapter is an exercise in comparative secularism. In this chapter I will be concerned basically with a critique of Western conceptions of secularism, beginning with Hegel’s invention of a particular reading of secularism that, through imperialist literature, gave a preeminent direction to the ideology of the less-religiously orientated Indian nationalists during their drawn-out independence struggle. My main concern will be to contrast the Western debates on ‘the secular’, particularly in its recent permutations or attempted revisions as a response to the crisis of modernity, with the current Indian debates—where ‘ the secular; has all but been hijacked by the Hindu Right—and to show—reversing Hegel’s trajectory—what impact the latter could have on the former. There is some evidence of this already occurring, particularly in Charles Taylor’s work and travels wherein he does make some gestures towards looking at non-Western experiences of secularism (which is taken more or less to be synonymous with secularization). There are severe limitations to this overture however, and the chapter hopes to sound a word of caution on the kind of excitement over which Taylor seems to have become something of a celebrity in the academe. Even more disappointingly, one does not find a similar emphatic approach or opening to non-Western experiences and rethinking of the secular in the works of other modernists; and I point to Habermas and Žižek as my examples, who I touch on, albeit very briefly. This lack or lacuna makes both the discourse of modernity and the supplementary critique of secularism much the poorer for it.

Signs and codes in early childhood: An investigation of young children’s creative approaches to communication

PEOPLE COMMUNICATE AND MAKE meaning through the use of the signs, codes and rules of their community and its language/s. On the way to learning these signs, codes and rules, children often create or invent their own unique and sometimes temporary systems of meaning making. In this paper we use Vygotsky’s concept of semiotic mediation and Bernstein’s code theory to reflect on some examples of children’s creative approaches to communication that involved the creation and use of signs. We will argue that young language learners’ invention of their own languages and creative use of drawing as a form of sign creation are symbolic expressions of their intent to generate and reinforce desired social and cultural situations of learning. We conclude that individuals mediate social and individual functioning in order to make meaning of their world, and argue for a move away from viewing second language learning and emergent writing as static sets of abilities to a more dynamic interpretation.

Medical-legal partnerships: the role of mental health providers and legal authorities in the development of a coordinated approach to supporting mental health clients' legal needs in regional and rural settings

INTRODUCTION: Medical-legal partnerships (MLP) are a model in which medical and legal practitioners are co-located and work together to support the health and wellbeing of individuals by identifying and resolving legal issues that impact patients' health and wellbeing. The aim of this article is to analyse the benefits of this model, which has proliferated in the USA, and its applicability in the context of rural and remote Australia.

METHODS: This review was undertaken with three research questions in mind: What is an MLP? Is service provision for individuals with mental health concerns being adequately addressed by current service models particularly in the rural context? Are MLPs a service delivery channel that would benefit individuals experiencing mental health issues?

RESULTS: The combined searches from all EBSCO Host databases resulted in 462 citations. This search aggregated academic journals, newspapers, book reviews, magazines and trade publications. After several reviews 38 papers were selected for the final review based on their relevance to this review question: How do MLPs support mental health providers and legal service providers in the development of a coordinated approach to supporting mental health clients' legal needs in regional and rural Australia?

CONCLUSIONS: There is considerable merit in pursuing the development of MLPs in rural and remote Australia particularly as individuals living in rural and remote areas have far fewer opportunities to access support services than those people living in regional and metropolitan locations. MLPS are important channels of service delivery to assist in early invention of legal problems that can exacerbate mental health problems.

The plague and the Panopticon

Albert Camus's 1947 novel La Peste and 1948 drama L'État de Siège, allegories of totalitarian power using the figure of the plague (Part I), remarkably anticipate Foucault's celebrated genealogical analyses of modern power (Part II). Indeed, reading Foucault after Camus highlights a fact little-remarked in Discipline and Punish: namely, that the famous chapter on the 'Panopticon' begins by analysing the measures taken in early modern Vincennes following the advent of plague. Part III argues that, although Camus was cited as an inspiration by the nouveaux philosophes, he does not accept the reactionary motif of the total bankruptcy of the modern cultural and political worlds as hopelessly implicated in the totalitarian crimes. Indeed, Part IV highlights how Camus defends modern, descriptive scientific rationality against its totalitarian appropriations, alongside 'the power of passion, doubt, happiness, and imaginative invention' - positions which Part V suggests as Camus's continuing poignancy and relevance in the period after post-structuralism (Camus, 1952: 301).