Guest editorial

An examination of Australian media reports over the last twelve months on the subject of Indigenous arts suggests a number of significant contradictions. Indigenous affairs Minister Amanda Vanstone called Aboriginal arts ‘Australia’s greatest cultural gift to the world’ (Australian, 24 January 2006), while the always-controversial expatriate Germaine Greer argued that much Indigenous art was in fact poor quality and ‘a big con’ (West Australian, 13 December 2005). Curators at France’s Musee du Quai Branly dedicated a wing of the new gallery to Aboriginal art. Yet many Indigenous leaders – including David Ross from the Central Land Council and Hetti Perkins, curator of Indigenous Arts at the Art Gallery of NSW – continue to publicise the widespread exploitation of Aboriginal artists in Central Australia by unscrupulous art dealers (Northern Territory News, 22 December 2005). Former head of the Northern Land Council and former Australian of the Year, Galarrwuy Yunupingu, who twenty years ago presented Bob Hawke with the painting Barunga Statement in celebration of the government’s commitment to a treaty, recently threatened to take the painting back from Parliament House in protest against ‘successive governments’’ neglect of Indigenous policy (Sydney Morning Herald, 21 January 2006). And in the performing arts, Richard Walley drew attention to the lack of professional recognition of Indigenous performing artists (Australian, 24 January 2006).

Such contradictions within the management and marketing of Indigenous arts have persisted for several years, and it was in response that this special issue of the Asia Pacific Journal of Arts and Cultural Management was initiated. As guest editors, we sought to present research that examines, more deeply and constructively, the marketing of Indigenous arts in Australia both historically and in the present. What emerges from this collection of five papers is a familiar scholarly theme: a tension between the ‘periphery’ and the ‘centre’, between outback and city, between larger and smaller Australian states and between Australia and other nations.

Jonathan Sweet’s ‘UNESCO and cultural heritage practice in Australia in the 1950s’ looks at the evolving relationship between Australia and the United Nations through an analysis of a significant touring exhibition: Australian Aboriginal Culture. Sweet pinpoints the 1950s as a period in which Australian museology’s approach to Indigenous cultures gradually changed, and in which Australian participation in UNESCO through the exhibition helped shape the ideological position UNESCO advocated. His article provides a useful historical contrast against which the following four articles may be read.

Chapman, Cardamone, Manahan and Rentschler look at local and contemporary issues in Indigenous arts marketing. Katrina Chapman’s ‘Positioning urban Aboriginal art in the Australian Indigenous art market’ investigates perceptions about contemporary urban Aboriginal art, concluding that the estrangement – and indeed stereotyping – of urban and traditional art creates a false set of values that urban artists are challenging. Similarly, Megan Cardamone, Esmai Manahan and Ruth Rentschler contrast perceptions of Aboriginal arts from the northern and south-eastern states, identifying crucial misconceptions that contribute to the value system applied to these arts. As Ruth Rentschler is a joint editor of this issue, the review process for this article has been managed by Katya Johanson as co-editor.

Two case studies of marketing the arts – which look at different artforms and in opposite sides of the country – then follow. Jennifer Radbourne, Janet Campbell and Vera Ding’s ‘Building audiences for Indigenous theatre’ analyses research on audiences and potential audiences for Kooemba Jdarra – Brisbane’s Indigenous performing arts company – to identify the ways in which audience attendance may be encouraged.

Finally, Jacqui Healy’s ‘Balgo 4-04’ provides a close examination of a unique art exhibition: a major commercial exhibition of the kind usually seen in Sydney and Melbourne, held in an arts centre in the middle of the Tanami Desert and retailing directly to collectors.

The editors are grateful to Warlayirti Artists Art Centre for permission to use the photographs that accompany Jacqui Healy’s article. We would also like to thank the contributors, Jo Caust for the opportunity to present this special issue, and Pearl Field for her assistance in putting it all together.

Discourses of anxiety in nursing practice : a psychoanalytic case study of the change-of-shift handover ritual

This paper reports on the findings of a study that considered how anxiety might function to organise nurses' practice. With reference to psychoanalytic theory this paper analyses field notes taken during a series of nursing change-of-shift handovers. The handover practices analysed met all the criteria for a ritual, as understood in psychoanalytic theory, and functioned to alleviate anxiety in the short term while symbolically expressing a forbidden and unknown knowledge. We argue that the handover ritual contained certain prohibitions, yet allowed some expression of the prohibited knowledge in a disguised way. The prohibition concerned how the patient affected the nurse, that is, moved the nurse to love and hate the patient. We argue that this prohibition is expressed, in disguise, via the displacement of affection for the patient onto other nurses and through negative stereotyping of some patients. We also argue that these prohibitions of the handover mirror broader prohibitions within nursing, and thus the rituals of the handover become an expression of how professional prohibitions are enacted in practice. We conclude that the important implicit function of the handover ritual is to keep anxiety at bay, thereby enabling the nurse to commence practice rather than being immobilised by the effect of potentially overwhelming anxiety.

Perceived discrimination in Mapuche discourse : contemporary racism in Chilean society

This paper documents the experiences of perceived discrimination by Mapuches, the largest aboriginal group in Chile, focusing on their oral discourse about the phenomenon. As part of a national research project, 100 Mapuches were interviewed about their perception of discrimination toward them. These interviews were analyzed using the four-level method developed by Merino, which is mainly based on local semantic strategies and argumentative sequences and topoi. The analysis suggests that racism is experienced in everyday interethnic interactions by means of four modes: verbal, behavioral, institutional and macro-social. Verbal racism includes name-calling (e.g. 'indio' [Indian]) and stereotyping (e.g. 'primitive'), and prejudiced remarks. Behavioral racism includes looking, ignoring, avoiding, segregating and denial of identity. In the institutional mode, denial of opportunities and discrimination in various public offices, private institutions and services are frequent, with perpetrators acting on behalf of the institution for which they work. The macro-social mode includes cultural dominance of the economic and educational systems, and an ethnocentric perspective of history. The findings suggest the presence of a racist ideology underlying Mapuche's discursive reproduction of the way Chileans talk and think about them and behave toward them.

'I am, by God, fit for high positions' : on the political role of women in al-Andalus

Narrating and explaining the fairly emancipated women in al-Andalus has been fraught with ambiguity for the approximately one century of scholarship on the subject. There has been much stereotyping depending upon the investigator's particular perspective. This paper clarifies the roles of Andalusian women in political relations from the Muslim Conquest in 711 through the fall of Granada in 1492. The interpretations used in historiography pit a traditionalist trend, in which continuity from the pre 1slamic past is stressed, against the anti-continuist trend, in which an Oriental culture of the Muslims added the distinctive features of Iberian character today. In order to evaluate the two historiographic approaches, the contributions of seven prominent women are presented and evaluated for their social contexts during the eight centuries of al-Andalus. Comparisons are then made to prominent women in other political contexts within the Arab world in order to evaluate the strength of the two competing historiographic perspectives.

The early Australian press and the Middle Eastern 'other'

In recent years, and particularly since the events of September 11 2001 and the subsequent “War on Terror”, much scholarly attention has been paid to the Australian news media’s role in stereotyping, homogenising, victimising and demonising people of Middle Eastern descent or of the Islamic faith. However, contemporary Australian journalists have not so much invented the tropes and stereotypes that they have used to construct this negative image and limited discursive field, as they have invoked a rich tapestry of pre-existing notions about the non-Western world. This paper therefore seeks to investigate the relationship between Edward Said’s notion of Orientalism and the Australian press of the late 19th and early 20th centuries. Beginning with its deplorable coverage of Australia’s Indigenous people and the paranoia surrounding the “Asian Invasion” this paper sheds new light on the coverage of Islam and the Middle East in the early Australian press and the emergence of the “Muslim Menace”. Finally, this chapter concludes by noting that such a racialist history raises a host of questions and challenges for the contemporary Australian news media.

Jaisa Desh, Waisa Vesh? Exploratory notes on the representations of adivasis in popular Hindi cinema

This paper seeks to discuss specific examples of Adivasi representation in Indian cinema, particularly popular Hindi cinema or ‘Bollywood’ (as opposed to ‘art’ or ‘parallel’ cinema). This choice of popular Hindi cinema is an attempt to explore the ways in which it has distilled and codified the representations of ‘other’ groups for a mass audience. Popular Hindi films have an unmatched circulation and pre-eminence (Prasad, 1998) in India, making the impact of their representations important to consider. Commercial interests of popular Hindi films are paramount, their producers and directors are generally from the upper castes and classes of Indian society. In the push for commercial interests and popular storylines, adequate representations of Adivasis, and as scholars (Vasudev & Lenglet, 1983; Bagchi, 1996; Subramanyam, 1996; Gopalan, 2000; Vridi, 2003) have pointed out women and other social groups, remain stereotypical. Mainstream Hindi cinema, even in its post-colonial phase, has not provided images of various cultural groups in India which reflect their lived reality. It is this cinematic marginalisation and cultural stereotyping, which will be explored further. This paper is a preliminary exploration and will look at particular examples of representation in Hindi films, including Naagin (1954), Ajantrik (1957), Madhumati (1958), Yeh Gulistan Hamara (1972), Lal Salaam (2002), and Chak De! (2007). It is aimed that this exploration will provide a foundation for further research into representations in Hindi cinema and the wider discourses of power, politics and inequality in Indian society.

Jaisa Desh, Waisa Vesh? Explorations on the representations of Adivasis in popular Hindi cinema

This article seeks to discuss specific examples of Adivasi representation in Indian cinema, particularly popular Hindi cinema (as opposed to ‘art’ or ‘parallel’ cinema), and the ways in which it has distilled and codified the representations of ‘other’ groups for a mass audience. Mainstream Hindi cinema, even in its postcolonial phase, has not provided images of Adivasis that reflect their reality. This ‘constructed reality’ of the cinema in which Adivasis exist remains the widespread (mis)understanding of their cultures. It is this cinematic marginalization and cultural stereotyping that will be explored further. This article is a preliminary exploration and will look at particular examples of representation in Hindi films, including Naagin [Female Cobra] (Nandlal Jaswantlal, 1954), Madhumati (Bimal Roy, 1958), Yeh Gulistan Hamara [This Flower Garden of Ours] (Atma Ram, 1972), Lal Salaam [Red Salute] (Gaganvihari Boratte, 2002) and Chak De! [Come On! India] (Shimit Amin, 2007). The aim is for this exploration to provide a foundation for further research into Adivasi representation and the wider discourses of power, politics and inequality in Indian society.

Raat Ki Rani : nightclubs, vamps and urban transgressive spaces in Hindi cinema

This paper considers how city spaces in Hindi cinema have repeatedly been viewed as sites of transgressive sexual experience, particularly via representations of female sexuality in nightclubs and the flagrant performances of the women or ‘vamps’ that inhabit them. Emerging in Hindi cinema in the 1950s, and becoming a staple in films of the 1960s and 1970s, the ‘vamp’ became synonymous with unrestrained sexuality and the immorality of the city. The dichotomy between the idealised, bucolic, timeless village and the city as an icon of degenerate modernity was repeatedly seen in Hindi cinema, and the strongest signifier of this urban immorality was the ‘vamp’ who was seen as an outsider, and connoted urban vice, excess and desire. By and large the actresses that played ‘vamps’ (such as the blonde haired and blue eyed Helen) were of ‘Western’ appearance. The cabaret and nightclub were thus seen as being ‘Western’ in origin. This paper discusses how this was perhaps a response to colonial and Orientalist stereotyping, where the ‘Indian’ woman and the ‘Western’ woman operated as binary oppositional structures. Such oppositions were clearly present in nightclub dance performances, which were full of meaning to the cinematic audience, who would be able to ‘read’ the seductive, gyrating and explicit movements. This paper decodes examples of the movements in these ‘decadent’ performances, as it was through these movements and performances that the ‘westernised vamp’ became firmly located in urban transgressive spaces, closely tied with national anxiety about the depravity of city spaces.

How will information about the genetic risk of mental disorders reduce stigma?

Objectives: To suggest ways of testing hypotheses about the impact that information on genetic risk may have on the social stigma of mental disorders and to analyse the implications of these hypotheses for genetic screening for mental disorders.

Method: Literature review and critical analysis and synthesis.

Results: An optimistic view is that information on the genetic risk for mental disorders will reduce blame and social stigma experienced by individuals living with mental disorder. A more pessimists view is that genetic risk information and the use of predictive genetic testing will lead to earlier stigmatization of those at risk of mental disorders. Research is identified that is needed to provide a better understanding of the implications of predictive genetic testing for the stigmatization of different mental health disorders.

Conclusions: It is essential that research on the genetics of mental disorders is accompanied by social science research on the ways in which genetic findings influence the lives of those who are tested.

Resisting immigrant myths : everyday consumer practices of Asian immigrants in America

Projective, depth interviews with U.S. Asian immigrants revealed their ambivalence toward the U.S. commercial sector’s colonial-era representations of Asian people. These commercial representations provide polarized depictions of Asian immigrants as either threatening aliens or as model citizens. These portrayals reflect “racialized otherness,” or racial stereotyping that represent Asian immigrants as inferior. Our findings indicate that Chinese immigrants strategically use everyday consumption related to foodways to resist the reverberation of American immigrant myths. In some instances, immigrants’ consumption practices instantiate a regional Asian identity. In other instances, however, immigrants’ consumption practices reflect a separation from the past and an acceptance of a new although not exclusively American way of life. Notwithstanding immigrant consumers’ resistance practices, the findings call for future research into immigrant consumers’ reactions to visual representations of race, ethnicity, and gender.

Creative suburbs? How women, design and technology renew Australian suburbs

Australian suburbs have long been subjected to negative stereotyping – as aesthetic wastelands, politically conservative, socially isolated and environmentally rapacious – as the last places you would expect creativity. A critical engagement with this discourse and an examination of older as well as some newer suburbs unsettles these characterizations. A broad definition of ‘creativity’ directs attention to what was occurring in 20th century Australian suburbs – with a creative domestic economy and modernist architecture providing strong counters to their negative portrayal. Further, as a sample of Melbourne’s contemporary master-planned estates will illustrate, at least some of this city’s houses and neighbourhoods are at the leading edge of architectural innovation, community building and environmental sustainability – creatively developing alternatives to the stereotypical suburb.

'Just bloody fat!' : a qualitative study of body image, self esteem and coping in obese adults

The rise of the ‘obesity epidemic’ in Western societies has led to an increased public gaze on obese individuals. Yet there is limited research that explores through qualitative methods the increased impact it has had on obese individuals’ perceptions of self, body image and coping strategies, using their own words. This paper presents the findings of interviews with a community sample of 142 obese adults in Australia. We examined how obese individuals felt about themselves and their bodies, what influenced these feelings, and the subsequent coping strategies employed. While participants were able to identify many positive characteristics about their inner self, the vast majority used negative language to describe their physical appearance. Many participants described feelings of ‘guilt’, ‘shame’ and ‘blame’ associated with their weight. Coping strategies included striving for perfection in other areas of their life, social isolation, maximising aspects of their appearance and ‘fat’ acceptance. This study shows that, while different groups of obese adults experience, cope with and compensate for the influence of weight-based stereotyping in many different ways, they still feel an unrelenting otherness and difference associated with their weight.

Do health beliefs and behaviors differ according to severity of obesity? A qualitative study of Australian adults

Public responses to obesity have focused on providing standardized messages and supports to all obese individuals, but there is limited understanding of the impact of these messages on obese adults. This descriptive qualitative study using in-depth interviews and a thematic method of analysis, compares the health beliefs and behaviors of 141 Australian adults with mild to moderate (BMI 30−39.9) and severe (BMI ≥ 40) obesity. Mildly obese individuals felt little need to change their health behaviors or to lose weight for health reasons. Most believed they could “lose weight” if they needed to, distanced themselves from the word obesity, and stigmatized those “fatter” than themselves. Severely obese individuals felt an urgent need to change their health behaviors, but felt powerless to do so. They blamed themselves for their weight, used stereotypical language to describe their health behaviors, and described being “at war” with their bodies. Further research, particularly about the role of stigma and stereotyping, is needed to fully understand the impact of obesity messaging on the health beliefs, behaviors, and wellbeing of obese and severely obese adults.

Would you like some gender with that leadership?

The recent toppling of Australia’s first female prime minister, Julia Gillard, continues to raise questions about women and leadership. Gillard was regarded as smart, capable and resilient. However, a string of bad decisions and broken promises had the public and politicians questioning her capacity to lead. In her final exit speech before Kevin Rudd took her place, Gillard responded to the “gender wars” discourse that had come to represent her leadership, saying that “the reaction to being the first female PM”—in other words, gender—did not explain everything nor did it explain nothing.