Suchergebnisse

"This is the first sustained long-range history of the voluntary sector in Australia and the first internationally to compare philanthropy for Indigenous and non-Indigenous peoples in a settler society. It explores how the race and gender ideologies embedded in philanthropy contributed to the construction of Australia's distinctively 'white male wage-earner's welfare state' and traces the intertwining trajectories of late 18th century philanthropy's three main elements - moral reform, social reform and relief. While they changed in form and spawned a new lexicon in the 20th century, the direction of their gaze remained largely unaltered. Contradictions in voluntary organisations have surfaced in the last few years. They have been at the forefront of struggles against neo-liberalism, but adult survivors have also told chilling stories of institutional care. These contradictions reflect the tensions at the core of philanthropy which this book explores - tensions between the aspiration to justice and the pull of discipline, the desire to help and the limits of imagination"--

AbstractA major obstacle in the political work of housing the homeless is convincing voters and lawmakers that housing is a right and should be available to all without conditions. This paper seeks to assist that project by showing that the tension between rights and conditions has a history. It focusses on the pivotal 1940s, which saw the first major investment in public housing and the first surveys of two relevant problem populations—"the problem family" and "the homeless". Those surveys used the language of eugenics, psychology and moral censure to perpetuate conditionality, while the call for housing as a right invested in the agency of "the people". And the people wanted to be heard. Analysing the complex ways in which conditions on housing operated at this turning point enlarges and variegates the canvas on which contemporary understandings draw. It not only offers sobering insight into how the entrenching of marginalisation occurred but also informs the sense of contingency that might nourish serious reform.

Women experience positive engagements with documentary as an enclave that values their gendered contribution, but also suffer negative encounters with it as a genre that restricts their full involvement, by promoting masculinist practices as normative. This gendered dynamic means that women occupy a liminal space with regard to documentary. Women's liminal status is experienced negatively in a number of ways: first, during commissioning, where their approach to narrative, budgets and directing are questioned; second, in terms of work relationships where they are required to be relentlessly 'likeable'; and third, when credits for work performed are withheld. Women's subjective identities are constructed around this negative liminal positioning but it can become a position or form of positive adaptation to gendered and neoliberal subjectivity in their working lives. Resistance occurs when women conduct practices such as, first, enhancing the status of affective labour; second, when they undo or reject working through normative hierarchies; and third, when they collaborate in documentary production to negate neoliberal logics of individualization. Liminality, thus, constitutes both a way of understanding women's negative experiences of gender inequality in documentary production but also a potentially positive form of resistance to the gendered precarity that characterizes creative labour.

While all media workers face challenges particular to flexible specialization in a networked economy, there are differences in career outcomes for men and women, which occur as a result of gendered work cultures. Within media production these gendered contexts manifest through three main factors, which compromise women workers and can eventually cause them to exit their professions mid-career. Women leave media work because of a combination of the gendered nature of work cultures, the informalisation of the sector and structural restrictions placed on women's agency to participate in networks. The interplay of these factors ultimately creates an impossible bind for many female media workers forcing them to exit media work.

The considerable international literature on Christian missions and gender has rarely focused on missionary masculinity, or on the relationship between missionary homoeroticism and the defence of the rights of the colonised. This paper argues that homoeroticism played a part in the humanitarianism of Gilbert White who, from 1900 to 1915, was Anglican Bishop of Carpentaria in northern Australia, a heavily male frontier where inter‐racial tension and violence were common. White's attraction to the Aboriginal male body indirectly assisted all Aborigines by drawing attention to the ill effects of colonisation but his ambivalence to the female body left him uninterested in the plight of Aboriginal women, who suffered 'extraordinary brutality' on the frontier.