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Was I a settler? What did it mean to be a settler? I began asking my non-Indigenous friends around me what their thoughts were on the matter: did they identify as settlers? Some reacted with intrigue and were open to discussing it with me, and others reacted with strong distaste. ‘No’, they would say, ‘I just don’t like the word — it doesn’t describe who I am’.
A recent report on the lack of culturally and linguistically diverse (CALD) representation in arts leadership recognises the limitations of the label. In an era marked by media bubbles, it is more vital than ever that we use categories such as CALD to build bridges, while not losing sight of our differences and varying levels of disadvantage.
What do Indigenous and Muslim Australians have in common? They are the foil against which normative White Australian identity is contrasted. The latest group to join them are African migrants, subject of a new campaign of fear. Because the stories we tell ourselves can change, one day there might be one that honours all of us.
Some things are invisible until pointed out. Take the water tanks that pepper the rooves of buildings and homes in the West Bank. 'That's how you tell between Palestinian villages and Israeli settlements,' a friend points out. 'The Palestinian homes need water tanks because of restricted water supply from Israel, whereas the settlements don't.' Access to clean water is a fundamental human right, and the water situation in Palestine reveals a cruel privileging of one group over another.
It is an enduring personal tragedy that I can never think of 'zinger' responses to hurled insults until having turned them over in my mind for some time. The white male hoon in his 20-year-old unroadworthy car has long-since roared away from the traffic lights after shouting some unremarkable and unoriginal statement: 'Go back to where you came from you [expletive] terrorist.' Kilometres later I'm ready to shout out: 'I would, but Doncaster East is becoming way too pricey for the likes of me.'
While the White Australia Policy attempted to prevent non-white workers from living and working in Australia, people from across the globe continued to do both, although often at the margins of white Australian society. The Australian Labor Party and the trade unions were complicit in maintaining this racial divide. In Australia today, a new wave of migrants is working in convenience stores, driving taxis or cleaning buildings. They are part of the Australian working class, but are often not considered such.
Dismantling white myths about history is a positive step, a potential pin in an ethnic nationalism which lingers here. Yet these posters pop up often not in bastions of that denial, but rather on walls across Western Sydney, in suburbs whose demographics hardly tell tales of fortresses of white privilege. It seems that, less than a project to dismantle white myths about history, the popularity of these stories is more an attempt to bring non-white Australians into a new myth in the making.
This week began with Australia Day and ends with the Chinese New Year. The juxtaposition suggests pertinent questions about Australian identity, especially the ways in which Australians have alternately included and excluded those seen as outsiders. This is most evident in the relationship between Australian settlers' attitudes to Indigenous Australians, but it is also seen in Australian attitudes to Chinese and other Asian peoples.
In 1790, resistance hero Pemulwuy killed Governor Phillip's convict gamekeeper for his abuse of Aboriginal women. The subsequent Frontier Wars raged for 140 years. Anzac celebrations tend to neglect the many Indigenous Australians who died in defence of their land.
Australia Day comes this year shortly after Obama's entry into the White House. Like the child in Australia — a film that captures something of the mixed history of our Australian footprint — Obama embodies the possibility of healing across racial and other divides.
Those of us not of Aboriginal ancestry can be tempted to see our origins in foreign lands. Although we may not share the identity of First Australians, we owe the benefits of our lives to the land that was, and continues to be, theirs.
At a German mission in Victoria's Wimmera, a young Wotjobaluk man converted to Christianity in 1860. After a vision of Jesus sweating blood in Gethsemane, he began evangelising his people in their own language.
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