The image, taken by photographer Lisa Maree Williams, captures a group of young Muslim women who are members of the AFL team, the Auburn Giants, standing close together and cheering at an oval before playing a match against their competitors. The photograph challenges and reinforces ideas about Australian identity, culture, and race through its visual conventions and techniques, such as the low camera angle shot, proximity, and facial expression. The low camera angle shot used puts the AFL players in a position of power, the angle of the shot makes them seem closer, taller, bigger, and stronger than us, as if we are small children looking up to our parents, emphasising the unity and strength of the Auburn Giants team even though they are women and not "Australian." This technique challenges the common stereotype of an Australian as a white, blonde person with a family born and raised in Australia. Instead, the photograph showcases a diverse group of young women, especially those of the Islamic faith and clearly immigrants, demonstrating that Australian identity is not limited to a particular race or ethnicity. The photograph highlights the inclusivity and diversity of Australian culture, which are often overlooked in mainstream representations. …show more content…
The photo illustrates the Auburn Giants AFL team in proximity huddled in a small circle with their hands either joined together in the middle or parading in cheers towards the sky. This visual representation reinforces the idea of a united Australian community, irrespective of race or background. The photograph serves as a powerful demonstration that all Australians can come together, regardless of their cultural differences. The image depicts the ‘brotherhood’ among the team members, challenging the notion that Australian culture is defined by a shared history and ancestry and instead emphasising the importance of shared values and
It takes a lot of courage and boldness to step out of your comfort zone to stand up for yourself and what you believe in. This is clearly shown in the movie, Secondhand Lions, directed by Tim McCanlies, when 14 year-old Walter is dropped off by his irresponsible mother for an unannounced visit with his two great-uncles, Garth and Hub. Walter is dumped with his uncles for the summer because his Vegas-bound floozy of a mother, Mae, decides to attend court reporting school, but ends up engaged to a guy in Vegas. With the bad influence of his mother and a lack of a father figure, Walter has never learned how to stand up for himself but his uncles soon teach him that. As the movie continues, Walter changes from his timid self into someone bold and gallant.
As a nation, the Australian people have respected the “underdogs” in many events throughout history, an example is KERRYN McCann, the 38-year mother of two from Bulli, winning the 2006 Commonwealth Games marathon, two years before dying from cancer. Now in 2017, The Australian people have the chance to celebrate the work they have contributed to the film industry and to show the world what it means to be Australian, and with the Australian Film Festival coming up they can do that. Personally I am not of Australian nationality, but I have come to notice the importance for the Australian people to acknowledge their work in the film industry, as it gives them a chance to
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
Good morning Mrs Dover and 8D. I have chosen to analyse the film clip “black fella, white fella” by the Warumpi band, and have determined that the song and associated images is partially successful in communicating aboriginal values, such as culture, land and family. The lyrics include the language features repetition, alliteration and rhetorical questions to deliver a message of reconciliation and equality. These features are also supported by visual imagery that is intended to support the ideas within the song.
This scene the director included non-diegetic sound such as their traditional Aboriginal music which represent their wise and their culture. The director of this film also carefully chose an elder that could represent Aboriginal people and depict their knowledge and understanding of their land. Costumes plays an important role in this scene as what they are wearing as an equal person who lives in Australia. The Aborigines are wearing traditional clothes while the kid wears their type of clothes which demonstrate that everyone is equal. This relates back to the traditional wisdom and what people should do when encounter an
Written in the 1960’s this poem is one of the most famous of Dawe’s collection. Written to reflect Australia’s passion for its national sport it creates analogies with that of the catholic religion. This fact may be taken in a number of ways, is it to show the severity of our obsession or is it more in the sense of a religious love poem? There are many analogies throughout the poem referencing specific readings within the bible and catholic traditions or sacraments. The likeness between religion and AFL can be used to identify how sport is like a religion to many individuals within Australia and in a sense is a very appropriate choice. ‘…and behold their team going up the ladder to heaven’ . This line within the poem makes reference to the bible story Jacob’s Dream, in the dream Jacob see’s a ladder leading up to heaven, to the kingdom of God and each ladder wrung is marked with a special task Jacob must complete in order to ascend the Lord. In relation to AFL the ladder clearly indicates the placement ladder as to which team is the best and with reference to ‘each wrung is marked with a special task that Jacob must complete’, the footy teams must win against rivals to ascend into heaven which is quite obviously the Grand ...
Indigenous Australian artist Gordon Bennett re-contextualises the work of Colin McCahon by borrowing and transforming key visual features. Bennett’s work challenges the viewer and gives them an alternative perspective of the culture and identity of Indigenous Australians. The quote by The National Gallery of Victoria states, “Often describing his own practice of borrowing images as ‘quoting’, Bennett re-contextualises existing images to challenge the viewer to question and see alternative perspectives.” This quote is clear through analyzing the visual features as well as the meaning behind the work of Gordon Bennett’s appropriated artwork ‘Self-portrait (but I always wanted to be one of the good guys)’ (1990) and comparing it to Colin McCahon’s
The 1964 Australian Freedom Rides were conducted by Sydney University students who were a part of a group called Student Action for Aboriginals (SAFA), led by none other than Charles Perkins— a man who would be the first Australian Aboriginal University graduate and was, at the time, a passionate third year arts student when he was elected leader of the SAFA.— Despite the name, the freedom rides took place on the 12th of February in 1965, the 1964 title refers to when SAFA banded together to organise the rides and insure sufficient media coverage was had. The students’ aim was to draw attention to the poor health, education, and housing that the Aborigines had, to point out and deteriorate the social discrimination barriers that existed between the ‘whites’ and Aborigines, and to support and encourage Aborigines to resi...
Not only are they represented as disadvantaged, they are also treated differently to white Australians by members of the white community, particularly the police. In the scene where Swan goes to Ashley Mason’s house to tell her about her daughter’s death, a wide shot of the house the Mason family live in is shown. The house and those around it are in a state of disrepair – overgrown, dry grass, a fence that is falling down, and plain whitewashed houses are in view. This illustrates the unfortunate circumstances the Mason family are living in. The inside of the house is represented as just as underprivileged. As Swan walks into the house a medium shot of a child sleeping on the floor is shown, in addition to an otherwise cluttered living room. The child sleeping on the floor, rather than in a bed, suggests that the house is overcrowded. The disadvantaged indigenous Australian the media portrays is outlined again by the construction of Ashley Mason. When she is shown talking to Swan the camera is angled downwards, positioning the viewer to see her as fragile and small. She is also shaking as Swan lights her cigarette. This and her line of dialogue “I need a drink” after Swan tells her Julie has been murdered continues to position the viewer to see the Mason family as underprivileged, as well as representing Ashley Mason in the way the mainstream
The contributions and achievements of Indigenous role models continue to make substantial impacts upon our history in areas such as the arts, sport, education, science and more increasingly; the world of Politics. Modern Australia is recognising and celebrating the achievements of Aboriginal people more than ever before, where the social landscape is changing (albeit slowly) as a result. The gradual change of peoples ingrained preconceptions, unfounded ideas and prejudiced notions are being challenged and ultimately transformed.
The buildings symbolise a ‘civilised society’. (Molan, 2011) However, it is the opposite of civilised as the Indigenous figure shows a confronting image of being hanged while the other figures witness this action and staring at this figure curiously, as he is different from them. The distance between the white figure jack-in-the-boxes is far away from the Indigenous figure, as they are near the buildings – creating a cultural distance towards the Indigenous figure. On one hand, it is holding a torch is a symbol of hope but on the other shows a vicious and cruel mistreatment to Indigenous Australians.
The Australian flag was chosen in 1901, when a competition was held to design our country’s flag. The guidelines of this competition included that the Union Jack and Southern Cross should appear on the flag. However, I believe that in the year 2001, the Australian flag needs to be changed. During the course of this essay, I will show that the Australian flag does not represent all Australians, in particular, Aboriginal Australians and that the symbols on our flag are no longer relevant and are not unique to Australia. I will also show that the present flag is not instantly recognisable and is too similar to flags of other countries.
Australia is a very unique place, along with our multiculturalism there is also a strong heritage surrounding us. At first thought of Australian heritage we think about such landmarks as Uluru, The Sydney harbour bridge and The Sydney opera house, The Great Barrier reef and other internationally recognised places. But our heritage goes much deeper than that; it is far more than outstanding icons. Along with these icons there are also unsung places like the old cattle stations, Aboriginal missions, migrant hostels, War memorials, our unique wetlands and the towns and cities we have built. Adding all of these things together, helps to tell the story of who we are and how we have shaped this land in the unique identity it has today.
In Book I of Nicomachean Ethics, Aristotle states that the ultimate human goal or end is happiness. Aristotle then describes steps required for humans to obtain the ultimate happiness. He also states that activity is an important requirement of happiness. A virtuous person takes pleasure in doing virtuous things. He then goes on to say that living a life of virtue is something pleasurable in itself. The role of virtue to Aristotle is an important one, with out it, it seems humans cannot obtain happiness. Virtue is the connection one has to happiness and how they should obtain it. My goal in this paper is to connect Aristotle’s book of Nicomachean Ethics to my own reasoning of self-ethics. I strongly agree with Aristotle’s goal of happiness and conclude to his idea of virtues, which are virtuous states of character that affect our decision making in life.
The movie I decided to analyze for this course was American History X (1998), which stars Edward Norton. Though this movie isn’t widely known, it is one of the more interesting movies I have seen. It’s probably one of the best films that depict the Neo Nazi plague on American culture. The film takes place from the mid to late 1990’s during the Internet boom, and touches on subjects from affirmative action to Rodney King. One of the highlights of this movie that really relates to one of the key aspects of this course is the deterrence of capital punishment. Edward Norton’s portrayal as the grief stricken older brother who turns to racist ideologies and violence to cope with his fathers death, completely disregards the consequences of his actions as he brutally murders someone in front of his family for trying to steal his car. The unstable mentality that he developed after his father’s death really goes hand-to-hand specifically with Isaac Ehrlich’s study of capital punishment and deterrence. Although this movie is entirely fictional, a lot of the central themes (racism, crime punishment, gang pervasiveness, and one’s own vulnerability) are accurate representations of the very problems that essentially afflict us as a society.