Jaya Balendra and Sue Clothier slash the wound once created by the Cronulla Riots back open through their documentary. Through this doco they show us a different side of the Australian identity. December 11th is not a date many Australians want to remember. But why? Because Australians don't condone racism or because they don't accept it is a great part of their society and history? The 2014 Walkley Award winning documentary, "Cronulla Riots: the day that shocked the nation" reveals to us a whole new side of Aussie culture. No more she’ll be right, no more fair go and sadly no more fair dinkum. The doco proved to all of us (or is it just me?) that the Australian identity isn’t really what we believe it to be. After viewing this documentary …show more content…
Balendra starts by explaining what happened during the attack against the lifesavers, and how it created a national outcry on December 4th. Media and newspapers called the event an "attack to Australian culture". I do not condone the actions of these six men. What I also do not condone is that every newspaper was putting extra effort to make sure the reader understood that the attackers were of “middle eastern appearance”, increasing the tensions between Australians and Muslims which had been created during the incident of September 11th. By doing this the media was branding every men and woman a terrorist, and if not that a criminal. Also, why was this an attack to Australian culture? Was it because these lifesavers got beat up or because they got beat up by men of “middle eastern appearance”? Also, what would the papers have said if it was six white Australian males who beat up the lifeguards? This is just another example of racism in media as many events occurred, but this was the one newspapers and TV decided to link to an attack to Australian culture. I don’t know if it’s just me, but I would’ve linked yanking off a woman’s hijab, bashing her and spitting in her face as an attack on Australian
The movie depicts what it was like to be Australian in the decades of the 50’s and 60’s and the decisions of the Australian government over this period, through the journey of four Aboriginal women and one Irish man. The movie explores the treatment of indigenous people living in this era in comparison to white Australians. The unique ways in which the characters made their living provided for scrutiny, judgement and vulnerability. In the movie you see just how differently the Aboriginal community was treated compared to the white Australians during these era’s.
The poem “We’re not trucking around” by Samuel Wagan Watson presents an Aboriginal perspective on Australian National identity, showing the audience that Australians still mistreat Indigenous people, expressing his perspective through the ideas that white men still mistreat Aboriginals and the marginalization of Aboriginal culture. Watson reinforces his idea through poetic and language
Summary of Text: ‘The Redfern Address’ is a speech that was given to a crowd made up of mainly indigenous Australians at the official opening of the United Nations International Year of the World’s Indigenous Peoples in Redfern Park, New South Wales. This text deals with many of the challenges that have been faced by Indigenous Australians over time, while prompting the audience to ask themselves, ‘How would I feel?’ Throughout the text, Keating challenges the views of history over time, outlines some of the outrageous crimes committed against the Indigenous community, and praises the indigenous people on their contribution to our nation, despite the way they have been treated.
Maestro by Peter Goldsworthy provides an insight into 1960s/70s Australia and helps reinforce common conceptions about Australian culture. One common conception Goldsworthy reinforces in this text is Australia’s increasing acceptance of multiculturalism. Maestro, set in the 1960s to 1970s, shows Australians growing more accepting and tolerant of other cultures. This shift in perspective was occurring near the end of the White Australia/Assimilation Policy, which was phased out in the late 1970s/early 1980s. An example of this shifted perspective in Maestro is Paul’s father’s opinion about living in Darwin:
Australia has the terrible condition of having an essentially pointless and prefabricated idea of “Aussiness” that really has no relation to our real culture or the way in which we really see ourselves. We, however subscribe to these stereotypes when trying to find some expression of our Australian identity. The feature film, The Castle, deals with issues about Australian identity in the 1990’s. The film uses techniques like camera shots, language and the use of narration to develop conflict between a decent, old fashioned suburban family, the Kerrigans and an unscrupulous corporation called Airlink. Feature films like The Castle are cultural products because they use attitudes, values and stereotypes about what it means to be Australian.
The idea that indigenous Australian communities are underprivileged and do not receive the same justice that the white community accrues is represented through Jay Swan and his interactions with the corrupt white police officers and the indigenous locals of the town. My empathetic response to the text as a whole was influenced directly by way the text constructs these ideas as well as my knowledge of the way indigenous Australians are represented in the mainstream media and the behaviour of the police force as an institution. These contextual factors and the way Sen has constructed ideas influenced me to empathise with the indigenous
Elder, Catriona. "The Working Man Is Everywhere: Class and National Identity." Being Australian: Narratives of National Identity. Crows Nest, N.S.W: Allen & Unwin, 2007. 40-53. Print.
The Cronulla Riots ‘ that day that shocked the nation’ occurred on December 11, 2005 in Sydney’s South on Cronulla beach. (Cronulla Riots: The Day that Shocked the Nation, 2016) A violent, wild crowd of 5,000 ‘white’ Anglo-Celtic local Australians fuelled by alcohol, targeted men of ‘middle eastern appearance’ in areas around Cronulla beach, the local shops and the railway station, by brutally beating them. As a result of this a storm erupted between members of a dominant ethic group against a minority group. (Poynting, 2006) The after math of the riots has ultimately resulted in surf life saving authorities bringing in a more culturally inclusive environment and incorporating different ethnic groups within surf life saving guidelines. How did the riots start between white Australian and Lebanese Australians? What was the history behind it? How could surf lifesavers make the beach more culturally and racially inclusive?
Over the years Australia has had many different problems with racism and racism affecting peoples’ lives. Many racial groups have been affected, most significantly the Aboriginals. The end of world war two in 1945 marked a huge change in types of racism. Australia went from the ‘superior’ white Australians dominating over immigrants and aboriginals. To a relatively multicultural and accepting society that is present today.
Vincent Lingiari and the Gurindji people who walked with him changed the Australian political landscape. Therefore, the ‘Wave Hill Walk Off’ proved an establishment to the liberation of Aboriginal people from the struggles for rights and
However, what the Turnball supporters fail to recognise is that the days motives cannot be effectively celebrated by our first inhabitants on a date that coincides with pure heart ache. Hence, we need a day that still embodies these motives, however falls on a date that is also connected to this sense of unity we all desire. The first suggestion is a date that has recently appeared in the news, wattle day. The golden wattle is a symbol that has welcomed all of us over its 30 million year history, and also carries the colours that we have effectively branded as our own…the green and gold. Hence, wattle day can effectively celebrate our land, our people and of course our nation, therefore solving the conflict and sadness that surrounds our current date. Another alternative could be federation day, the day that our 6 British self-governing colonies united to form the Commonwealth of Australia. Maybe even the day that the White Australia Policy was created….a day that abolished all forms of racism in our country and also embraced diversity. Finally, the day that the Australia Act was formed, a day that terminated the British control of Australian legislature. It is true, as some argue, alternative dates will have their faults and draw criticism, however that is no reason not to consider new dates. Whatever criticism there is of the alternatives they will not attract the criticism of being based on race. The difference between these days and our current date is not in the values they celebrate, but rather the context of the values. The 26th of January is a date that coincides with the beginning of Aboriginal mistreatment, an embarrassing day for us as a nation. These supposed dates all celebrate events that have a positive connotation with our country and all of our
After the release of Rabbit Proof Fence, many `politically right' white Australians tried to promote that the film was based on myth and misunderstanding but in facet is not as the film itself promotes the openness of racism. Racism was not only a problem is Australia but throughout the world and is continuing to stay a problem, even in our own backyard. The racism between the white Australians and the Aborigines is quite similar to the racism shown in schools and even in parliament here in New Zealand between the Maori and Europeans, or once again between the `white' and the `black'.
The Australian Freedom Riders consisted of thirty students that attended the University of Sydney. These students had heard about the American Freedom Riders and it sparked inspiration amongst them to make a difference within the Australian community. The whole idea of their trip was to help get rid of the socially discriminatory barriers which was standing up between indigenous and non-indigenous people, they had planned on bringing attention to the bad state of aboriginal heath, education and housing and finally they also wanted to encourage the aboriginals to stand up for themselves against discrimination. Charles Perkins a man born in Alice Springs and a third year arts student at the University of Sydney said ‘The whole freedom riders idea was not for white people on my mind, it’s for aboriginal people to realise second class isn't good enough, you don't always have to be first class but don't always be second class’ . The trip was planned...
When the students were at Walgett, they stood in front of the Returned Services League (RSL Club) and demonstrated against racial discrimination that they had practised. The SAFA not only demonstrated their practices of racial discrimination against Aboriginal people, but ensured that they got extensive media coverage so that the whole of Australia can see what is going in these rural country towns of western New South Wales, hence raising awareness amongst people in Australia. At the time, the media had gone crazy with all of the headlines regarding the Aboriginal discrimination in western NSW. It had exposed an endemic racism in Australia at that time. After all the terrible things that have been done against Aboriginal people, the news coverage had also said, with ignorance, that racism did not exist in
“Today we honour the Indigenous peoples of this land, the oldest continuing cultures in human History. We reflect on their past mistreatment. We reflect in particular on the mistreatment of those who were Stolen Generations—this blemished chapter in our nation’s history. The time has now come for the nation to turn a new page in Australia’s history by righting the wrongs of the past and so moving forward with confidence to the future. We apologise for the laws and policies of successive Parliaments and governments that have inflicted profound grief, suffering and loss on these our fellow Australians” (apology by Prime Minister, Kevin Rudd, 16th November 2009, Parliament House, Canberra.)