Uneasily along the sand

Uneasily Along the Sand evokes the state of mind of the great Mallee poet John Shaw Neilson during a period of hospitalization for nervous exhaustion around 1900. To his bed come the voices and apparitions of all those people whom he might have met but who in life eluded him. It is a ghost community of jesters, singers and seers, who parade in harlequin costumes and recall the poet to the vanishing spirit of the Mallee forest. In particular, a Wotjobaluk man by the name of ‘Jowley’ haunts him, a man found by white people as a child abandoned in a hollow log - abandoned, lost, stolen? The sound installation ‘Mac’ (that forms part of Uneasily and which will receive its first national broadcast to coincide with Mildura Palimpsest #8) evokes their strange meeting and a kind of reconciliation of peoples and cultures with environments that remains elusive. The hospital, where Neilson heard strange voices and saw strange visions, is evoked in a video work based on a set of ‘actions’ performed in Mildura’s Old Base Hospital, and sound recordings made in Pyrenees House, Ararat (a replica of the Swan Hill Hospital where Neilson was confined). The hospital solarium is transformed into a strangely distorted Mallee paddock, of sand, barbed wire and mattresses that leak like hour glasses. Caught in the fence lines of this dream world are scraps of a woman’s dress, bed sheets inscribed with charcoaled graffiti and footprints alluding to the ‘unevennesses’ of a life. Uneasily Along the sand is inspired by Paul Carter’s recent book, ‘Ground Truthing: explorations in a creative region’. The installation of Uneasily in Mildura coincides with Opening, another work inspired by ‘Ground Truthing’ that Carter and Dirk de Bruyn have created for the big screen at Federation Square, Melbourne.

Development of the reflexive antiracism scale – indigenous

Purpose – Reflexive Antiracism is an approach to antiracism that seeks to avoid the limitations of essentialism and negative emotional reactions through a focus on racialisation (a concept that encompasses both racism and antiracism) as well as the formation and maintenance of racialised identities. This paper aims to outline the construction and validation of a scale to measure this novel theoretical construct: the Reflexive Antiracism Scale-Indigenous (RAS-I).

Design/methodology/approach – In the context of a cultural training course focused on Indigenous peoples in Australia, 20 items to assess attitudes were developed along with four hypothetical scenarios designed to assess behavioural intentions in specific situations. The survey formed by these items and scenarios was piloted to assess test-retest, concurrent and construct validity as well as item endorsement and internal reliability.

Findings – Findings suggest that an 11-item scale based on this survey forms a valid and reliable measure of Reflexive Antiracism. Further research and applications are discussed.

Originality/value – This paper will prompt further exploration of Reflexive Antiracism as a concept that can be applied in a range of settings where a more nuanced understanding and approach to antiracism may be of benefit. Being aware of their position within a society that is racialised will allow antiracists to be reflexive (and realistic) about their ability as individuals to achieve antiracist ideals while continuing to strive towards them.

Peopling of the Northern Territory part 1: a white elephant in a white Australia? The Northern Territory, 1901-1920

As a result of negative net immigration during the 1890s depression, Australians at the time of Federation were preoccupied about the slow rate of growth of the population. The non-Aboriginal population at the end of 1904 was approximately three and three-quarter million. and the publication in March 1904 of the Report of the New South Wales Royal Commission on the Decline of the Birth Rate and the Mortality of Infants did nothing to allay these concerns. Despite the perceived need for more people. the desire for racial unity was paramount. The main goals of policy makers at the time were to preserve a 'white' and essentially British Australia and create an imperial bastion in the Southern Hemisphere.

Working out intimacy: young people and friendship in an age of reflexivity

Drawing upon a longitudinal, interview-based study of Australian secondary school students, this article explores young people's friendship experiences and attitudes to intimacy and the interpersonal. The discussion develops in relation to the work of Anthony Giddens on detraditionalisation and reflexivity, and Nikolas Rose on modernity and the self. First, I argue that feminism and psychotherapeutic ways of constituting and knowing the self are reconfiguring the cultural meanings of intimacy. Second, I suggest that this reworking of intimacy has differential and uneven effects and has particular consequences for the production of gendered subjectivities. Third, I raise some critical questions about the extent to which either Giddens's or Rose's account can properly capture the gendered and situated experiences of intimacy. I offer examples in which gender is being rearticulated in new yet familiar ways and note some persistent tensions in desires for connection and community versus autonomy and freedom. Carol Gilligan's work on gender differences in orientations to autonomy and connection is briefly revisited. Overall, it is argued that we need to take more account of how class, location and schooling differences influence dispositions to friendship and the interpersonal, and this is elaborated through a discussion of the 'relationship orientations' of two white Australian young men.

Randomised controlled trial evaluating lifestyle interventions in people with impaired glucose tolerance

Aim

To evaluate the effectiveness of lifestyle interventions in people with impaired glucose tolerance (IGT).
Methods

Participants with IGT (n = 78), diagnosed on two consecutive oral glucose tolerance tests (OGTTs), were randomly assigned to a 2-year lifestyle intervention or to a control group. Main outcome measures were changes from baseline in: nutrient intake; physical activity; anthropometry, glucose tolerance and insulin sensitivity. Measurements were repeated at 6, 12 and 24 months follow-up.
Results

After 24 months follow-up, there was a significant fall in total fat consumption (difference in change between groups (Δ intervention − Δ control) = −17.9, 95% confidence interval (CI) −33.6 to −2.1 g/day) as a result of the intervention. Body mass was significantly lower in the intervention group compared with controls after 6 months (−1.6, 95% CI −2.9 to −0.4 kg) and 24 months (−3.3, 95% CI −5.7 to −0.89 kg). Whole body insulin sensitivity, assessed by the short insulin tolerance test (ITT), improved after 12 months in the intervention group (0.52, 95% CI 0.15–0.89%/min).
Conclusions

These findings complement the findings of the Finnish Diabetes Prevention Study and the American Diabetes Prevention Study, both of which tested intensive interventions, by showing that pragmatic lifestyle interventions result in improvements in obesity and whole body insulin sensitivity in individuals with IGT, without change in other cardiovascular risk factors.

Changing listening frequency to minimise white noise and hear indigenous voices

Listening… can involve the listener in an intense, efficacious, and complex set of communicative acts in which one is not speaking, discussing, or disclosing, but sitting quietly, watching, and feeling-the-place, through all the senses…. In the process, one becomes a part of the scene, hearing and feeling with it (Carbaugh 1999: 259).To listen this way involves much more than providing a chance for words to be spoken; it includes tuning in and getting the listening frequency clear. As a non-Indigenous person seeking to conduct qualitative research that listens to Aboriginal people, I need to ask how I can tune into the “active attentiveness” described by Carbaugh (1999) in order to listen in a manner that is appropriate, respectful and minimises my inherent white privilege. In addressing this question I draw on the work of Indigenous authors and academics, critical whiteness studies and my own experiences learning from Aboriginal people in a number of contexts over the past ten to fifteen years.History in Australia since colonization has created a situation where Aboriginal voices are white noise to the ears of many non-Indigenous people. This paper proposes that white privilege and the resulting white noise can be minimised and greater clarity given to Aboriginal voices by privileging Indigenous knowledge and ways of working when addressing Indigenous issues. To minimise the interference of white noise, non-Indigenous people would do well to adopt a position that recognises, acknowledges and utilises some of the strengths that can be learned from Aboriginal culture and Indigenous authors.This paper outlines a model of apprentice, allied listening for non-Indigenous researchers to adopt when preparing to conduct research alongside Indigenous people. Such an approach involves Re-learning of history, Reviewing of the researcher’s beliefs and placing Relating at the centre of the listening approach. Each of these aspects of listening is based on privileging of Indigenous voices.

Signposts that helped a white activist find her way as a critical ally

As a white researcher setting out on a research journeywith Indigenous people, how could I deal with theparadox of being part of the problem I was seeking toaddress? Awareness of, and desire to minimise, theimpact of my white privilege would not automaticallycancel it out. Activist researchers who have challengedpowerful systems have a history of being condemned andostracised by colonial centres of power. Would it be myfate to be condemned by the colonial centre of power inwhich I found myself; the academy? Would I also becondemned by those not in positions of power? Whatsignposts could show me how to act, what to do and howto undertake the research journey?This paper outlines the intersecting theories I meldedtogether to use as a map for a critical activist allystandpoint when conducting research in IndigenousPrisoner Education in Western Australia. Drawing ontheories of whiteness, power, critical pedagogy, activismand standpoint theory, I attempt to navigate a directionthat allows for the struggle, uncertainties and paradoxesthat are what it means to work critically as an alliedactivist. I explore some of the challenges I face as acritical, activist ally who is exploring Indigenouseducation in Western Australian prisons. I invite audiencediscussion, feedback and reflection on these challenges

Welcome to country: acknowledgement, belonging and white anti-racism

 The Welcome to Country (WTC) ceremony and its twin, the Acknowledgement of Traditional Owners, have become prominent anti-racist rituals in the post-settler society of Australia. These rituals are rich in meaning. They are simultaneously emblems of colonisation and dispossession; of recognition and reconciliation; and a periodic focus of political posturing. This article analyses the multiple meanings of WTC ceremonies. In particular, I explore the politics of belonging elicited by WTC and Acknowledgement rituals. Drawing on ethnography of non-Indigenous people who work in Indigenous affairs, I argue that widespread enjoyment of these rituals among White anti-racists is explained because they paradoxically experience belonging through a sense of not belonging.

Who is the victim? It's not black and white

This article examines the news media coverage surrounding the death of Aboriginal man Trevor Duroux, who was killed by a coward's punch. The 'big' media failed to pay this tragic death any attention. The articles attempts to explain why.

In the circle of white stones: moving through seasons with nomads of Eastern Tibet

This narrative of subsistence on the Tibetan plateau describes the life-worlds of people in a region traditionally known as Kham who move with their yaks from pasture to pasture, depending on the milk production of their herd for sustenance. Gillian Tan's story, based on her own experience of living through seasonal cycles with the people of Dora Karmo between 2006 and 2013, examines the community's powerful relationship with a Buddhist lama and their interactions with external agents of change. In showing how they perceive their environment and dwell in their world, Tan conveys a spare beauty that honors the stillness and rhythms of nomadic life.

‘It’s almost like a White school now’: racialised complexities, Indigenous representation and school leadership

Drawing on a broader study that focused on examining principal leadership for equity and diversity, this paper presents the leadership experiences of ‘Jane’, a White, middle-class principal of a rural Indigenous school. The paper highlights how Jane's leadership is inextricably shaped by her assumptions about race and the political dynamics and historical specificities of her school community. A central focus is on Jane's tendency to deploy culturally reductionist understandings of Indigeneity that position it as incompatible or incommensurable with White culture/western schooling. The paper argues the central imperative of a leadership that rejects these understandings and engages in a critical situational analysis of Indigenous politics, relations and experience. Such an analysis is presented as imperative to supporting representative justice in that it moves beyond merely according a voice to Indigenous people to a focus on better understanding, problematising and remedying the racial relations that contribute to Indigenous oppression.