Dr Joyce Wu ARTS1753 Culture, Experience

& Change University of New South Wales WEEK 4:

CITIZENSHIP

AND RIGHTS Source:

https://www.schoolsreconciliationchallenge.org.au/wp-content/uploads/2020/11/NSWRC-language-map-update- A3-text-boxes-2020_updated_detailed.pdf

 Acknowledgement of Country  Housekeeping stuff

 Accurate citation and GenAI  Nationalism

 Notion of citizenship, structural racism and deficit culture  Police culture and intersectional discrimination – Veronica Gorrie  Conclusion YOU LIFE  UNSW Psychology and Wellness: https://www.student.unsw.edu.au/counselling

 1800 RESPECT (national sexual assault, domestic, family violence counselling service):

1800 737 732

For interpreter: 13 14 50  Beyond Blue (education and support for anxiety and depression)

https://www.beyondblue.org.au/

 Headspace (for people between 12-25 years old): https://headspace.org.au/online-and- phone-support/

FOOD HUB is a free food pantry initiative and a student support and community engagement program for UNSW

students (including UNSW College). It's your place to stop by and get nutritious ingredients to fuel your studies! FOOD HUB is located near Gate 2, High Street (between UNSW Fitness & Aquatic and IGA).

To attend, you are required to register for the following timeslots: MON 2-4PM WED 2-4PM FRI 12PM-2PM *Food Hub is open during UNSW holidays, it is closed on public holidays (e.g. Mon 7 October is closed) Remember: - Register ahead of time - Please bring your containers and bags to collect your free food (no single-use plastics!) - Stay at home if you have flu or flu-like symptoms  Due Friday 4th October, 11:59 PM  A few hours late (no extensions) = no late penalty. Five or six hours = late penalty

applies.

 You can have a two-day short extension (no documents needed). For more info +

how to apply, click HERE.  Remember to add the assessment coversheet. Copy and paste the text from page 1

and address the questions in the coversheet (demo)  Word count = research proposal (NOT including the coversheet).  Assessments without the coversheet will be deleted, and you will be asked to

resubmit the assessment with the coversheet information included. Late penalty

may apply.

 If there is concern that your assessment has used GenAI, and you didn’t declare it

in the coversheet, or didn’t attach the coversheet. You will be asked to explain what

happened, and to declare any usage. A penalty may apply.

 Any usage = ChatGPT, Scite AI, DeepL, Google Translate, Grammarly, [please add

other software]  Final word: This course is generous in that we allow students to use GenAI, and we

don’t have invigilated exams (less stressful for you). Please don’t abuse it.

 Let’s do a deep dive now (cue for Joyce: switch to different slides!).

 According to Merriam-Webster:  Loyalty and devotion to a nation  especially : a sense of national

consciousness exalting one nation

above all others and placing primary

emphasis on promotion of its culture

and interests as opposed to those of

other nations or supranational groups NATIONALISM 101

 A relatively “new” concept, from the 18th

century, is that the nation-state is a form

of organising and ruling of the society.

 “Nation” is defined as having specific

national identities, such as a shared

language, culture, and values.  Nation and nationalism are also defined

by territorial boundaries.  At its best, nationalism is about

celebrating the identity, culture and

value of one’s nationality. At worst, it is a

form of dominance and exclusion

(whether targeted at people within the

nation, or against other nation-states). Jean-Jacques Rousseau (1712–1778) - Nations have the right to govern themselves. - The nation-state is legitimate because of the active participation of citizens. Sun Yat-sen 孫中山 (1866-1925) - Three principles of the People: Nationalism, Democracy, Welfare. - In response to the long history of feudal dynasties in China.

Marcus Garvey (1887–1940) - Jamaican political activist. Garveyism: Black nationalism and the call for the empowerment

and unification of African descendants.

- Black Pride (African people should view themselves with pride and appreciation).

 “Protection” acts were introduced in the 19th century in Australia by the state

governments.  They are primarily aimed to control Aboriginal and Torres Strait Islanders peoples’

lives  Common features: making Indigenous people live in reserves (with very limited

mobility); limit their right to marry; right to employment – all part of the assimilation

policy (e.g. in the film, Rabbit Proof Fence – Molly was removed from family because she

was going to marry a “full-blood” Indigenous man)

 Blood quantum: descriptions or definitions to determine who is an Aboriginal person.

Essentially, based on skin colour.  Similar laws were also in Canada and USA  For more information about blood quantum:

https://www.aph.gov.au/about_parliament/parliamentary_departments/parliamentary _library/publications_archive/cib/cib0203/03cib10

“In 1935 a fair-skinned Australian of part-indigenous descent was ejected from a hotel for

being an Aboriginal. He returned to his home on the mission station to find himself

refused entry because he was not an Aboriginal. He tried to remove his children but was

told he could not because they were Aboriginal. He walked to the next town where he was

arrested for being an Aboriginal vagrant and placed on the local reserve. During the

Second World War he tried to enlist but was told he could not because he was Aboriginal.

He went interstate and joined up as a non-Aboriginal. After the war he could not acquire a

passport without permission because he was Aboriginal. He received exemption from the

Aborigines Protection Act and was told that he could no longer visit his relations on the

reserve because he was not an Aboriginal. He was denied permission to enter the

Returned Servicemen's Club because he was.(3)” Historian Peter Read on the inconsistencies of the blood quantum law

https://www.aph.gov.au/about_parliament/parliamentary_departments/parliamentary_library/publications_archive/cib/cib0203/03cib10 #blood

 In Beaumont and Cadzow’s introduction, the authors argued that for decades,

Aboriginal and Torres Strait Islander military service history and analysis of that

history, has been neglected  This is due to the military historians’ focus on the military performing as

“collective units – such as armies, divisions, battalions and platoons – and the

manner in which these have been led, supplied and deployed to achieve the

political ends of war.” (Beaumont and Cadzow, 2018: 16)  Individuals’ histories, on the other hand, tend to focus on heroic behaviors (for

example, Robert Kerr "Jock" McLaren and his guerilla tactics against the Japanese

during WW2) Beaumont and Cadzhow (2018: 16-17) go on to argue: “Of less concern to military historians has been what these and other individuals did

before they joined the defence forces. Their ethnicity, class or pre-war cultural

identification are all assumed to have been eclipsed by their new collective

identity. This, after all, is the purpose of military training: to subsume men and

women of diverse cultural and social backgrounds into a unified, even homogenised,

whole; and to transform them into a tightly knit collective in which individual

differences are erased. In combat particularly, it is argued, the need for small- group cohesion makes any sensitivity to differences of race and class

irrelevant and dangerous.” Do you agree with

Beaumont and Cadzow’s

argument that the purpose

of military training is to

subsume individual

identities and intersectional

experiences?

Can you think of examples

which contradicts or

support the authors’

argument/theory? Beaumont and Cadzow’s argument is not about “military

brainwashes its recruits” Rather, the authors seek to understand ethnicity, race, gender, and

class in relation to Aboriginal and Torres Strait Islanders’ service

peoples’ experiences, highlight the visibility of their presence in

defence forces, and gain the appropriate recognition Battle of the Ages: Who Will Win? VS Vampire Cat

Werecat (like a werewolf, but a cat!)  Dr Siobhan McDonnell (right) is a

Senior Lecturer at the Australian

National University. She is a legal

anthropologist and activist on land

rights in Australia as well as the

Pacific  This is an optional listening, but if you

are interested in this week’s topic,

please give the podcast a listen. 

The word “mate” originated form the German

word "gemate“ (to share a meal at the table)  The meaning of mates or mateship as friendship

and loyalty derived from white convicts in

Australia and has since took on different

meanings Right: In Lord of the Rings movie, Sam helped his

friend, Frodo, to destroy an evil ring by carrying

Frodo = the standard definition of mateship?

“In 2000 Western Australian Vietnam veteran Phil Prosser told two stories about the contrasting

treatment he received in military and civilian life. The first is from early in his Army career, when a

mate invited him to have a drink:

Walking up to the canteen, as you walk through the front door, to the right was what we referred to as the

wet canteen, the bar, and to the left was the dry canteen. And of course, it was just an automatic reaction, as

I walked in I went to go left. This guy grabbed me by the arm, and he said, ‘Hey come on, in here.’ He says,

‘You’re allowed in here now.’ He says, ‘Those bastards can’t touch you anymore.’

In the second story Prosser was out of uniform at the Hotel Manly in Sydney with some Army mates:

And the steward came up to take orders … he turned to me and the guy said, ‘I’m sorry; I can’t serve this

gentleman because he’s Aboriginal.’ And of course they became pretty upset, the guys. They said, ‘But he’s

in the Army. You’ve got to serve him.’ He said, ‘I’m sorry but we can’t.’ So he refused to serve me.” (Riseman,

2018: 166) You may ask, “Why would Indigenous people want to serve in the military, when they

have been so badly treated by the government?” In the edited book, Serving Our Country : Indigenous Australians, War, Defence and

Citizenship, the answer is more complicated, and is tied to notions of citizenship,

patriotism, and structural inequality Citizenship rights and “entitlements”: able to vote; enjoy the rights and protections

of being a citizenship; obey the law; defend Australia (i.e. join the military) This also lends well to the concept of “mateship”, of loyalties and bonds formed (or

instances of exclusion from mateship) “[One of the reasons] I joined

the army was it was the only way

I could learn … I would be

allowed to learn. And I thought,

after the war, if I am still alive I’ll

be able to take the ‘dimwits’

course and it was the only way

Aboriginals could learn extra

education at that time.” “I joined the Australian

Women’s Army which really

opened my eyes to the

injustices suffered by

Aboriginals. I’d always known,

of course, but the war made

people more equal in a way,

and I got a taste of not being

just a maid in a white man’s

house.”

“[H]istorically, military service has been a core element in the contract between the

state and its citizens. From the time of the French Revolution on, it was the men that

took up arms in defence of the nation, either voluntarily or through being

conscripted, who thereby earned their right to be citizens. Women and minorities

exempted from this obligation were relegated to an inferior political status for many

centuries.” (Baumont and Cadzow 2018) Fogarty et. al defined “deficit culture” as: “‘Deficit discourse’ refers to discourse that represents people or

groups in terms of deficiency – absence, lack or failure. It particularly

denotes discourse that narrowly situates responsibility for problems

with the affected individuals or communities, overlooking the larger

socio-economic structures in which they are embedded. It is

implicated with race-based stereotypes.” (Fogarty et. Al 2018, vii) “If an Aboriginal boy does really well at school, finishes year 12, goes on to enrol at

university or into full time employment and becomes the person he wants to be, the

reason given to that is because he’s had really supportive parents, a great education,

good teachers and he took his opportunities. Now if another Aboriginal boy drops

out of school in year 9, ends up in a cycle of destructive behaviour where he’s into

drugs and other stuff that’s not so good for him - the reason given for that is because

he’s Aboriginal.”

Scott Gorringe, Mithaka man and Director of MurriMatters Consulting

https://www.theguardian.com/commentisfree/2015/may/15/aboriginal-culture-is-not-a-problem-the- way-we-talk-about-it-is

INDICATOR

CULTURE  Sometimes also referred as “evaluation culture”,

in which it is thought that everything can be

measured and quantified by numbers  One example is the Sustainable Development

Goals, in which progress on issues such as

poverty, education, health etc. can be measured

against a number  Pros: indicators and numbers can hold policy

makers accountable, especially of failures on

improvements  Cons: numbers can be used to frame racist

narrative or justify discriminatory policies and

programs. Numbers can also hide the individual

stories and experiences

 Veronica Gorrie, a proud

Gunai/Kurnai woman, wrote a

memoir about her life, Black and

Blue.  The first part, Black, was about her

childhood and also enduring and

surviving immense violence from

some family members, strangers,

and abusive partner  The second part, Blue, was about

Gorrie’s experience of being in the

Australian Police “I joined the police for several reasons: first, to see if

I could get in, and more importantly, because I had

seen the way police mistreated my people and

naively thought that if I joined, I would be able to

stop this. I could help to eliminate or eradicate the

fear and mistrust my people have towards police.

After only a short time in the force, though, I realised

that those fears were well and truly justified.”

(Gorrie, 2021: 127) Gorrie’s journey of training to become a police

officer – the momentary camaraderie and

mateship with other non-white police, but also

situated within an oppressive, systemic culture of

racism.

 White police would tell racist jokes and use

racist terms language near Gorrie, or to her

directly when referring to non-white suspects

and offenders.

 The expectation, and price for admission into

the mateship system of the police, was to

accept that racist culture.  Much of the Blue part of the memoir was about

Gorrie standing up against the racist police

culture and white man’s mateship, as well as

the physical, psychological and career costs

that brought her, “but after a while I began

behaving the same as other police, just to fit

in.” (Gorrie, 2021: 223) “You either conform to become one of them and allow yourself to be a part of the

racist system and their racist ideologies about your own people, or you are in a

constant battle, defending yourself.” (Gorrie, 2021: 224) Although different institution as well as different time period from the WW2, Gorrie’s

story of joining the police, to want to make a difference in the world, especially for

the community, “people of all backgrounds – the needy, the vulnerable” (Gorrie,

2021: 127) is similar to the reasons why some Aboriginal and Torres Strait Islanders

joined the military back in the 1940s  Telling one’s story, or the act of putting memories and feelings into words, are also

acts of defiance and survival  Reading these accounts may be affirming or confronting, or confusing, but being

aware of how we feel, and understanding why we have such feelings is important  Hopefully, this week will help you to look beyond cultural norms and constructs

such as mateship and nationalism, and to explore further how power and

inequalities operate social and cultural constructs, and how transformation can

occur 1. Research your nationality and what are the citizenship rights that you get to enjoy

or are excluded from.

2. Think about two or three reasons why you think it is important to have full access

of your citizenship rights? You can have a different opinion (i.e. you can also

disagree about the citizenship rights and criticise them)

3. Alternatively, check out Australia’s citizenship test and do them in class, see if

you can pass it at the first try ;-)

https://immi.homeaffairs.gov.au/citizenship/test-and-interview/prepare-for- test/practice-test-new

4. Class discussion (optional): is it possible to have a sense of nationalism and

national pride without excluding any groups of people? 51作业君版权所有