Prayers and pastures : Moidart emigrants in Victoria, 1852-1920

In 1852 thirty-seven Households from working class Catholic backgrounds emigrated from Moidart, Scotland, to the Colony of Port Phillip in Australia. This study personalises and contextualises the experiences of three generations in Scotland, on board ship and in Victoria concluding that upward mobility and economic security were achievable.

Small-scale irrigation, pastoral livelihood diversification and poverty alleviation in Kenya

Pastoral traditional livelihood systems are under threat from drought and human predation. Those who diversified into irrigation farming are less vulnerable and able to re-invest in the pastoral economy and alternative livelihood activities. Small-scale irrigation has contributed towards economic growth and poverty alleviation in the target area. These changes may however not be sustainable.

Family networks and the Australian pastoral industry: a case study of the Port Phillip District and Victoria during the nineteenth century

This article highlights the important function of family and kinship networks in the pastoral industry of the Port Phillip District and Victoria, Australia, during the nineteenth century. Using the core case study of the extended Cameron family--or the Cameron “clan” from the Scottish Highlands--in the Western District of Victoria, it demonstrates how family networks assisted in the accumulation and consolidation of large pastoral properties and enterprises, and thus aided the agricultural entrepreneurialism of migrants who saw greater commercial opportunities throughout the Empire than at home.

Spiritual direction and survivors of sexual abuse

In recent years, both catholica and protestant churches in Australia, the US and elsewhere have found themselves embroiled in allegations of sexual abuse-allegations which have often been substantiated.  Reports in the secular and the religious press of these allegations have been so numerous as to have become a constant blur on the horizon.  We have heard much about investigations, about the tragedies affecting individuals and communities, about financial settlements, and about clergy being ousted from pastoral roles.  But after the public scandals have died down, the paim for many lives on.

A case study of child sexual abuse within a Church community

A case study is presented of child sexual assault within a church community. How does a church community deal with the accusation of an adolescent female that-as a 13-year old-she was sexually victimised and assaulted by her then 18-year old boyfriend, five years her senior? Practical and pastoral issues, as well as ethical and legal concerns are addressed. Consideration is also given to the theological context of the church environments in which the situations arise. The implications for victims, perpetrators, leaders, and the church community of our actions-and failure to take appropriate action-are described, along with recommendations for prevention, and best practice in dealing with the sexual abuse of minors within church communities.

Review essay : insiders, outsiders, and shared stories

The article reviews several books including "Being Australian: Narratives of National Identity," by Catriona Elder, "Australian Pastoral: The Making of a White Landscape," by Jeanette Hoorn, and "The Australians: Insiders and Outsiders on the National Character Since 1770," by John Hirst.

New Zealand and its competitors in the knowledge economy

In the US, Australia, the United Kingdom, Canada, Finland, Ireland and other countries, the growth of the Internet and other related new technologies have become the catalyst for the creation of ‘knowledge economies’. The new information and communication technologies have created global markets for goods and services. Countries that have encouraged their people through education and life-long learning and by investing heavily in research and development (R&D) are well positioned to take advantage of these new global markets. Along with globalisation has come the death of distance. Thanks to the Internet, New Zealand is no longer remote from the rest of the world.

But New Zealand’s economy is still too dependent on producing commodities for export. While efforts over the last fifteen years to diversify markets have been very successful, we still need to expand our limited range of products. We must take the next important step and transform New Zealand from a pastoral economy into a knowledge-driven economy. For New Zealand, the Internet is the modern equivalent of the freezer ship that revolutionised our economy last century. If New Zealanders do not seize the opportunities provided by the knowledge economy, we will survive only as an amusement park and holiday land for the citizens of more successful developed economies.

This article puts New Zealand into world perspective by assessing its knowledge economy benchmarks against its competitors. It outlines the theoretical background to ‘‘new growth theory'' and delineates the lessons of that theory, especially for New Zealand. It treats the key issues for New Zealand’s emergence as a knowledge economy, including education, the M ori dimension, immigration, research and development, venture capital, export policy and telecommunications regulation.

The life and times of Peter Snodgrass 1817-1867

Peter Snodgrass, an early pioneer and squatter in the Port Phillip District, died on 27 November 1867. A member of a gentrified military family, he reconstructed his life by overlanding from New south Wales to the Goulburn River District where he established a pastoral holding. Despite his early reputation as 'a wild young man' he became a member of Port Phillip District's first Legeslative Council, first Legislative Assembly and first Prahran Council, and was also a foundation member of a number of professional and sporting clubs in Melbourne. A somewhat enigmatic figure in his lifetime, Snodgrass is yet worthy of study for legacies that became an integral part of our cultural heritage.

Iraq and the Arab revolutions : protesting the failure to democratise governance

As the Arab Revolutions swept across the Middle East and North Africa in late 2010 and into 2011, Iraqis were confronted with the failures of their own democracy to deliver on the many promises made to them since 2003. This led to weeks of scattered protests across Iraq, culminating in the “Day of Rage” (February 25, 2011) in which thousands of protestors took to the streets in at least 17 separate demonstrations across the country following Friday prayers. On the surface, these protests shared much in common with others across the region: the use of Facebook and other social media to promote the protests, and the focus on corruption, unemployment and poor public infrastructure. Also similar was the reaction of key Iraqi political figures such as Maliki and Barzani who met Iraqi protests with a mixture of brutal suppression and modest political and economic concessions. However, as this paper will demonstrate, upon closer inspection the Iraqi protests are in fact very different to others across the MENA and are therefore among the most significant for the future of democracy in the region. The Iraqi people were not protesting against an autocratic regime or an entrenched monarchy that had held power for decades, but a relatively new – and supposedly ‘democratic’ - political elite who had been brought to power in the wake of the US invasion. Indeed, while protestors across the region called for more democracy in the form of a written constitution, free and fair elections, a robust media sphere and the rule of law, Iraqis were protesting against the failures of the Iraqi government to democratise such mechanisms of governance (all of which they more or less have). They felt routinely disenfranchised by a state that has manipulated the very institutions and discourses of democracy to retain, rather than diffuse, power.

Charting Australia Felix : re-interpreting cultural landscape creation through a land health lens

The landscape of the Western District of Victoria has been extensively transformed in the imagery and aspirations of United Kingdom estates but markedly modified to address the climatic and agricultural prospects of the District landscape. By assembling land, the original squatters had a clean sheet to map, comprehend, and configure an economically viable pastoral estate. ‘Charting Australia Felix’ seeks to ascertain the spatial and geographical logic and rationale that informed this pastoral estate formation. These settlers mastered an economically viable estate that respected climate, soil quality and ensured water security which were the essential ingredients of a quality land holding; their successful grazing and specialisation were dependent upon these attributes. Thus, they successfully comprehended the essences of the landscape in line with contemporary land care and rural land management strategies. Charting Australia Felix involves the use of the historic landscape characterisation method to map, assess and model some 5 exemplar pastoral stations in the Western District to quantify their temporal landscape characteristics, their responses to landscape evolution, and change to test and quantify what the archetypes are that may have informed these patterns. Using Murndal and Glenormiston pastoral stations as the lens of investigation, a preliminary appraisal is offered in this paper.

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)