Exploding the stability myth : structural change in the Australian trade union movement, 1969-85

Traditional studies of long-term change in trade union structure have predominantly relied upon the aggregate number of trade unions as the principal measure, or indicator of change over time. Using the Australian trade union movement as an example, this article argues that our understanding of the long-term change in the external structure of trade unions would be better served by using Waddington's structural events approach examining the incidence of four distinct 'structural events'--union formations, dissolutions, breakaways and mergers. In doing so, this article presents new data on structural change in the Australian trade union movement between 1969 and 1985. It casts doubt on the traditional argument, which relied on the apparent lack of change in the aggregate number of unions reported by the Australian Bureau of Statistics to argue that this period was one of structural rigidity. The structural events data reveals that far from being a period of structural stability, it was in fact one of significant change, albeit in the composition of the Australian trade union movement, rather than in the aggregate number of trade unions in operation.

White tribe: echoes of the Anzac myth in Cronulla

Since the publication of Fiske, Hodge and Turner’s Myths of Oz: Reading Australian Popular Culture (1987), Australian Cultural Studies has turned to the beach as a primary site for examining national identity and the myths of Australian culture. In the text the beach is read as a liminal site between ‘culture’ and ‘nature’, represented respectively by lifesaver and surfer. The meanings of anti-authoritarianism attached to the surfer are significant to the reading. And yet Fiske, Hodge and Turner also locate a heritage of authoritarianism, discipline and civic duty in the figure of the lifesaver: 

'Lifesavers have drills, march-pasts and patrol squads, while exercising a conservative pastoral interest in their members’ moral health. They are agents of social control. Further, they see themselves as servants of the community, sacrificing their weekends for others—a tradition of sacrifice dear to a nation which twice voted no to conscription in the Great War.' (Fiske et al. 1987, 64–65) 

Transforming history and myth: on the mutuality and separation of shared narratives in Eastern Tibet

Questioning the distinction between ‘cold’ and ‘hot’ societies, and an implied separation between myth and history, anthropologists have increasingly urged for an understanding of both myth and history as equally valid modes of shared social consciousness. This article takes up this point of view by referring to a written history of Lhagang, a town in Eastern Tibet; a history that appears to have the transformative content and oral circulation of myth. Using Lévi-Strauss’ structural analysis of myth and Santos-Granero's concept of topograms to demonstrate the mythemes that derive from the written history and circulate among Lhagang Tibetans, the article argues that, within the political and cultural context of Lhagang, myth and history shift in and out of indigenous categories even while being categorically distinct.

The design philosophy of Edenic gardens: tracing ‘Paradise Myth’ in landscape architecture

This paper explores the Eden mythology in both western and eastern cultures, and its reflection on people’s perception and use of nature. It aims to examine how cultural ideologies and systems of beliefs in relation to Eden have affected landscape making and how landscape icons influenced other cultures subsequently. This study describes how narratives of Eden evolved and influenced landscape design by explaining the narratives of Paradise and Arcadia in eastern and western cultures as two distinct landscape narratives, with a brief history of their emergence and evolution. It discusses the ways in which landscape architecture reflects the prevailing attitudes towards nature in a society by studying the ancient world’s philosophies and ideologies as a starting-point for this investigation. The paper then focuses on the Persian paradise garden and explains the notion of iconography, as a visual explanation of an idea in landscape design. It projects the transformation of Persian paradise gardens’ icons and patterns in landscape architecture through historical and spatial explorations.

Admissible Christianity : a study of Christian fundamentalism in the writings of James Barr

An attempt to set forth the essential nature of a theology is a notoriously difficult task. This thesis addresses two questions to a contemporary study of fundamentalism. It asks to what extent has James Barr been able to describe the theology of fundamentalism and to what extent his critical analysis of that theology is philosophically valid? The first chapter identifies the inherent difficulties in a phenomenology of fundamentalism and includes an historical survey of the theology of the movement. This chapter is supported by appendix one which identifies the philosophical culture associated with fundamentalist thought. Barr's description of the theological and religious character of fundamentalism is accepted within the identified limitations. The second and third chapters give an account of Barr's theological evaluation of fundamentalism. He argues the fundamentalists espouse an aberrant form of Christianity. Their religion represents a projection onto the biblical text of a religion foreign to the theological character of the Old and New Testaments. This projection is achieved by an intellectually sophisticated hermeneutical procedure. The doctrines of inerrancy, verbal inspiration and infallibility establish an understanding of Christianity which does not represent the essential character of the Christian faith. Fundamentalist hermeneutics, Barr concludes, allows for a theology indigenous neither to the biblical text nor to the Christian tradition. It attempts to afford biblical justification to the doctrines of a human religion extraneous to the biblical text. The fourth chapter considers the philosophical basis of Barr's understanding of the Bible. He takes the idealist view that the biblical text possesses a theological meaning whose boundaries can be delineated and whose essential content defined. This chapter is supported by appendix two which locates Barr's writings on fundamentalism within his wider concerns about the hermeneutical problems raised by the biblical text and the religious authority of the Bible. The penultimate chapter surveys the insights of contemporary literary theory concerning the perception of written texts. The philosophical validity of an idealist view of the biblical text is questioned. Two major conclusions are drawn. Barr's assessment of fundamentalism is philosophically dependent upon his idealist perception of the biblical text. This conclusion leads to the more general conclusion that the biblical text contains no essential description of Christianity but is capable of being read according to a range of theological interpretations some of which are more defensible than others.

Presbyterian ethos and environment in the novels of John Buchan : a religious and historical study

The aim of this thesis is to establish, from a historical and religious perspective, that the Presbyterian ethos and environment in which John Buchan was reared was the predominating influence in the writing of his novels. Presbyterianism was not the only influence on Buchan that determined the character of his stories. Buchan was by temperament a romantic, and this had considerable influence on his literature. His novels are romances, peopled by romantic figures who pursue romantic adventures. There are the signs of Buchan's romantic nature in the contents of the novels: creative imagination, sensitivity to nature, and expectations of the intrusion of other worlds, with destiny-determining events to follow. But Buchan had also an acquired classicism. His studies at Glasgow and Oxford Universities brought him in touch with a whole range of the master-pieces of classical literature, especially the works of Plato and Virgil. This discipline gave him clarity and conciseness in style, and balanced the romantic element in him, keeping his work within the bounds of reason. At the heart of Buchan's life and work, however, was his deeply religious nature and this, while influenced by romanticism and classicism, was the dominant force behind his work. Buchan did not accept in its entirety the Presbyterian doctrine conveyed to him by his father and his Church. He was moderate by temperament and shrank from excesses in religious matters, and, being a romantic, he shied away from any fixed creeds. He did embrace the fundamentals of Christianity, however, which he learned from his father and his Church, even if he did put aside the Rev. John's orthodox Calvinism. The basic Christianity which underlies all Buchan's novels has the stamp of Presbyterianism upon it, and that stamp is evident in his characters and their adventures. The expression of Christianity which Buchan embraced was the Christian Platonism of seventeenth century theologians, who taught and preached at Cambridge University, They gave prominence to the place of reason and conscience in man's search for God, They believed that reason and conscience were the ‘candle of the Lord’ which was existed every one. It was their conviction that, if that light was followed, it would lead men and women to God. They were against superstition and fanaticism in religion, against all forms of persecution for religious beliefs, and insisted that God could only be known by renouncing evil and setting oneself to live according to God’s will. This teaching Buchan received, but the stamp of his Presbyterianism was not obliterated. The basic doctrines which arose from his father's Presbyterianism and are to be found in Buchan's novels are as follows: a. the fear (or awe) of God, as life's basic religious attitude; b. the Providence of God as the ultimate determinative force in the outcome of events; c. the reality, malignity and universality of evil which must be forcefully and constantly resisted; d. the dignity of human beings in bearing God's image; e. the conviction that life has meaning and that its ultimate goal, therefore, is a spiritual one - as opposed to the accumulation of wealth, the achieving of recognition from society, and the gaining access to power; f. the necessity of challenge in life for growth and fulfilment, and the importance of fortitude in successfully meeting such challenge; g. the belief that, in the purpose of God, the weak confound the strong. These emphases of Presbyterianism are to be found in all Buchan's novels, to a greater or lesser degree. All his characters are serious people, with a moral purpose in life. Like the pilgrims of the Bible, they seek a country: true fulfilment. This quest becomes more spiritual and more dearly defined as Buchan grows in age and maturity. The progress is to be traced from his early novels, where fulfilment is sought in honour and self-approving competence, as advocated by classicism; to the novels of his middle years, where fulfilment is sought in adventures suggested by romanticism. In his final novel Sick Heart River. Buchan appears to have moved somewhat from his earlier classicism and his romanticism as the road to fulfilment. In this novel, Buchan expresses what, for him, is ultimate fulfilment: a conversion to God that produces self-sacrificing love for others. The terminally-ill Edward Leithen sets out on a romantic adventure that will enable him to die with dignity, and so, in classic style, justify his existence. He has a belief in God, but in a God who is almighty, distant and largely irrelevant to Leithen's life. In the frozen North of Canada, where he expects to find his meagre beliefs in God's absolute power confirmed by the icy majesty of mountain and plain, he finds instead God's mercy and it melts his heart. In a Christ-like way, he brings life to others through his death, believing that, through death, he will find life. There is sufficient evidence to give plausibility to the view that Buchan is describing in Leithen his own pilgrimage. If so, it means that Buchan found his way back to the fundamental experience of the Christian life, conversion, so strongly emphasised in his orthodox Presbyterianism home and Church. However, Buchan reaches this conclusion in a Christian Platonist way, through the natural world, rather than through the more orthodox pathway of Scripture.

Still invisible : the myth of the woman-friendly state

Australian women faced the last two decades of the twentieth century, optimistic in their capacity to contribute positively to social change in the restructuring state. Encouraged by the relative euphoria of the late 1970s and early 1980s, women had a fleeting glimpse of the possibilities of woman-friendly legislation and feminist inspired government policy. What eventuated was the dismantling of supportive welfare structures, under the guise of economic rationalist state action, which undermined and eventually halted women’s economic and social advancement. This research project examines the impact of government policy on the welfare of Victorian women, through a feminist analysis of state and federal decision-making, framed in the context of case studies in the areas of employment, education and health. The promotion of ‘gender-neutral’ policy, by generally conservative bureaucracies, effectively exposes the mythical woman-friendly state. The implications do not auger well for Victorian women in the new millenium.

Avatar Obama in the age of liquid celebrity

Barak Obama, orator extraordinaire, the embodiment of the American success myth, 'global' prophet of the adoring masses and multi-media auratic figure, is the leading illustration of what is the expanded nexus of celebrity, spectacle and politics in the age of what Zygmund Bauman refers to as liquid modernity or 'the era of disembedding without re-embedding' (2001, p. 89). This is the era in which a traumatic sense of fear, uncertainty and transience defines one's relationship to the nation state, and social (media) centre, as they lose their economic singularity and cultural coherency and cohesiveness in a world system ever inter-connected and driven increasingly, incessantly by supra-corporate concerns and spectacular celebrity-based presentations. In this world of 'togetherness dismantled' (Bauman 2003, p. 119), the disenfranchised individual feels they cannot meet the trans-capital intensive, show reel-like, boundaryless world on solid ground. That adoration, or a liquefied definition of it, is key to this imagined and affective communion between Obama and those who adore him, suggests that there is a terrible wanting and simultaneous waning to those who look for such rootedness and the promise of deliverance in the celebrity political figure. This is a charismatic authority figure who promises this solidity yet streams in and out of material view, unable to fix or properly propagate their communion beyond triumphant spectacularism. Their 'lightness of being' (ibid, p. 123-9) is powerfully seductive and decidedly empty because it echoes the instantaneous (instant) way in which all lives are increasingly led. I will suggest that liquid celebrity is one of the cornerstones of liquid modernity, and Barack Obama is the epitome of this 'runniness'.

In the name of the Father : God in Lacan, Judaic or Christian?

This essay challenges the widespread notion that Lacanian psychoanalysis represents a 'Christianing' of psychoanalysis. It argues that Lacanian psychoanalysis brings to psychoanalysis a broadly "Averroist" attitude towards religion which develops out of and transcends Freud's position in Totem and Taboo. For Lacan, religious texts are an invaluable source of pre-psychoanalytic insight or another regal road into the champ Freudien: the dynamic of human beings' desire, in its co-conformity with language and Law. The text focuses on trying to decipher the missing content of the Names of the Father seminar: the seminar that "does not exist" (Miller, 2006) beyond its opening, esoteric and dramatic session. The force of doing this will be to show how much, and how fundamental, the things are that Lacan thinks the bible, and the first Abrahamic monotheism in particular, can teach us about human subjectivity and the instance of the Law that shapes it - insights which go to explain Freud's unmistakable attachment, despite himself, to the civilizational importance of his fathers.