Sociology Unit 3 – Culture & Ethnicity
Area of Study 1 – Australian Indigenous Culture
Transition Day – Holiday Homework
Due Date: Week 1 – “First class back after Orientation”
Overview:
The two concepts discussed in transition: culture – material and non material are key
knowledge points that you will need to remember and be able to apply to representations
throughout Unit 3. Additionally, these concepts will appear on the exam. This homework is a
beginning of a larger case study designed to highlight national and international factors that have
supported and/or limited awareness of Australian Indigenous culture.
VCAA Guidelines:
To successfully complete a unit of study the student must participate in 50 hours of coursework,
attend the unit for at least 85% of scheduled classes and receive an S for each School
Assessment Tasks (SAC) for that unit.
Homework tasks and classroom tasks comprise of the set 50 hours of coursework.
Instructions:
1. In your textbook: VCE Sociology Units 3 & 4 by Fiona Gontier read the section on
“Culture” (pp5 - 13)
2. Read and annotate the following three articles that are attached below:
o “Artist needs colouring in”
Andrew Bolt, Herald Sun, Sunday August 16, 2009
o “Nobody has ever asked me if I’m Aboriginal. This is the only time”
Andrew Taylor, The Age, Tuesday November 22, 2012
o “Prof does not like P.C. treatment”
Andrew Bolt, Herald Sun, Monday November 26, 2012
3. Answer the following prompt using the newspaper articles as reference for your point of
discussion:
Describe and evaluate the attitude that Australians have toward Indigenous culture.
o Dot point analysis is acceptable.
o You must use examples from the articles referenced.
o Please write 500 – 600 words
o Handwritten or Typed format.
4. Compile your annotations and your dot point notations and submit your work with a
coversheet that contains your name and mentor group. The work is to be submitted on the
first sociology class you have in 2015. It will be assessed, marked as part of your 50 hours
of coursework and returned back to you.
Any queries or problems please email me:
rentos.despina.d@edumail.vic.gov.au
The artists needs colouring in
Andrew Bolt
The Blog of Andrew Bolt, Sunday, August 16, 2009
Yet another white who chooses
to be black” The winner of the
2009 National Aboriginal and
Torres Strait Islander Art Award
has been announced and is set to
be the most controversial in many
years.
At a ceremony in Darwin last
night, the $40,000 Telstra Award
was given to Canberra artist
Danie Mellor for his work from
Rite to Ritual, a large drawing on
paper done with crayon, pencil
and glitter pen.
The work is a dramatic departure
from recent winners, which have
had a style more readily
identifiable as Aboriginal art. It’s
not just the art but the artist that
isn’t “readily identifiable as
Aboriginal.”
Indeed, of all the racial identities
open to him – “American”, AngloAustralian, Irish and Aboriginal –
Mellor seems to have chosen the
most distant (when, of course, he need not have chosen any): This raises the question of
the point of such “Aboriginal” art prizes.
Are they racially segregated in order to preserve Aboriginal tradition? In which case,
Mellor does not qualify.
Are they meant to help artists who are badly in need of
the cash? Once more, Mellor does not qualify.
If these prizes are for the likes of Mellor, what on earth
is their (legitimate) purpose? Other than to enforce a
preposterous and offensive “one-drop-of-blood” style of
racism, I mean.
By way of contrast, this is a previous winner of the
award, Dorothy Napangardi – the kind of artist elbowed
aside now by a Mellor: Napangardi was again an entrant
in this year’s award, (left)
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As was Mitjili Napanangka Gibson: (right)
As was Walangkura Napanangka. (left)
UPDATE: Artist Danie Mellor replies
Hello, thanks everyone for writing in, and thanks Andrew for your introduction. (And I say
that without a trace of irony.) It would be good to start with a couple of things you point out
Andrew, and that is that I “elbowed other artists aside’ – actually, I made and then submitted
the work; judging the winner is not something I have control over, and rightly so, as I am an
entrant.
It’s possibly a little enthusiastic, Andrew to post pictures without acknowledging the
photographer, or the web site or other source.
In response to denying other aspects of my heritage (95% according to one entry!), I am quite
open about the fact that my family comes from many different cultures, so I am not
particularly sure of how to answer that accusation. I have worked almost every day of my
adult life, rare (not in the last 7 years) take holidays, and enjoy every minute of being
productively active. I worked hard through university – I had help, and I also worked up to
three jobs at a time there to support myself, the same as many other students. I graduated
from a degree, a Masters and a PhD, and now lecture in art theory and history at the
University of Sydney.
I don’t scream and shout about my Aboriginal ancestry, nor do I jump up and down and
demand your respect or my advantage because of it, and hysteria is definitely not my style. I
prefer to work, mostly in the background, and achieve positive outcomes for me and other
people – there’s no poor me, and to characterise me as a victim is really a little short sighted. I
am immensely privileged to have Aboriginal ancestry, and it is active in the sense that I
maintain my family ties with relations in a very real way.
It’s a fundamental error (usually a non-Indigenous one) to mistake colour being a qualifier of
Aboriginality (it’s a little 1950’s to be honest). Aboriginality or Indigeneity is actually one of
the more complex personal challenges for someone in my position at this time and in our
country, and it’s one I am happy to be involved with.
In my mind it’s more important to share knowledge and cultural and historical perspectives
than it is to become a shrinking violet and hide, simply because someone has a go at your
position. It would be far easier to walk away from criticism and even attitudes that talk of
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racial stereotyping and band wagons and government grants etc – who wouldn’t want a life
free from that sort of challenge? It would be relatively easy to apply the skills I have in
another area or career that is entirely free of this particular type of tension. I’d prefer to stick
around and work with certain issues though, and speaking very publicly about a shared
history, and my place in that is a potentially very uncomfortable space to be in given the
responses that do surface from time to time, but its something I choose to work with.
(Mr Bolt is certainly contentious in the eyes of many, but as yet I am not sure he’s backed
away from what he believes in, and I’m certain my of you who follow his writing and agree
with his views would expect no less. Sometimes going along with what people expect of you
just doesn’t help progress in any field.)
People are interested, obviously, as many of you are writing in, and hopefully this will have
helped explain the position and direction I choose to pursue. (BTW, I am competent in media
other than crayon and glitter pens – i.e. oil and water colour, and have won national awards
for drawing and ceramics. Google has some sites).
Regards,
Danie
UPDATE 2: Reconciliation Australia comes to the aid of white aborigines, oppressed
not because they are black, but because they are…er, not black enough.
http://www.reconciliation.org.au/home/reconciliation-resources/advertising-campaignportraits/which-one-of-these-men-is-aboriginal
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‘Nobody has ever asked me if I’m Aboriginal. This is the only time’
Andrew Taylor
The Age, November 22, 2012
Actor Jack Charles says he expects ‘to be treated honourably and with respect’ Photo: Danielle Smith
Jack Charles’ indigenous background is hardly a secret.
His mother was a Bunnerong woman, his father a Wiradjuri man, Charles was born in
Melbourne in 1943 and is one of Australia’s most renowned Aboriginal actors.
He was involved in setting up Australia’s first indigenous theatre group, Nindethana, at The
Pram Factory in Melbourne in 1971, and most recently performed in the 2012 Sydney
Festival production I am Eora, about Sydney’s Aboriginal community.
And then there is the colour of his skin.
“Yes, I obviously look like an Aboriginal.” He said.
Yet that is not enough for the federal government’s arts funding body, the Australia
Council, which has demanded Mr Charles prove his Aboriginality before it will consider his
application for a grant to write a book.
But Mr Charles said he should not have to prove what is blindingly obvious.
“I don’t want a temporary visa from the Australia Council proclaiming I’m an Aboriginal.”
He said.
“I expect to be treated honourably and with respect.”
“I have received money in the past but nobody has ever asked me if I’m Aboriginal. This is
the only time.”
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The Australia Council’s Aboriginal and Torres Strait Islander Arts Board has required
indigenous applicants to prove their identity since 1997 by providing a letter confirming
their indigenous identity from a senior member of the community or registered indigenous
organisation.
The policy is not intended to cause offence” said the board’s executive director, Lydia
Miller.
“Rather it is in place to ensure that this dedicated funding supports Aboriginal and Torres
Strait Islander artists.”
Ms Miller said that there were no exceptions to the rule: “The ATSIA Board has not made
exceptions to this policy because it is not appropriate for a government agency to
undertake the function of determining a person’s cultural identity.”
But Mr Charles said the policy was flawed, pointing out that many indigenous people,
especially members of the Stolen Generation, found it difficult to find information about
their background.
He said many other Aboriginal artists and performers had been “rudely abused by this
policy.”
Mr Charles said he was seeking funding to write a coffee table book with Amiel CourtinWilson, who directed the 2008 documentary Bastardy, which documented Mr Charles’ life
as a drug addict, burglar and actor.
The book would chart his life as an actor as well a a role model for his community.
“I can laugh at it now but really mate, it’s taken the wind out of my sails,” Mr Charles said.
“I find it very hard to even walk into the Sydney Theatre Company and engage with
rehearsals.”
Mr Charles in in Sydney rehearsing for the STC’s production of The Secret River, part of the
Sydney Festival for 2013. But he said he could not continue with the show, or Belvoir St
Theatre’s Coranderrk, which is scheduled to open in December next year, if the Australia
Council continued to insist he prove his Aboriginal identity.
“I’m not going to perform for them if I have to prove I’m a bloody Aboriginal,” Charles said.
“I feel very unwelcome here in Sydney.”
“I can’t because my performance would be less than genuine,” he added.
‘Prof does not like P.C. Treatment’
Andrew Bolt
The Herald Sun, Monday November 26, 2012
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Professor Don Aitkin. Former University of Canberra Vice-Chancellor. Photo: Herald sun
Poor Don Aitkin. The former University of Canberra vice-chancellor never dreamed they’d
come for him, too.
He never imagined a fair-skinned man in a possum cloak would front him and say hoy, I’m
an Aborigine offended by your racist “slur” about my complexion. Hand over $6 million.
That’s probably why I heard not a word of support from Aitkin last year when two
of my own articles were declared unlawful by the Federal Court.
Why should he care if Aboriginal activists, backed by a famous human rights lawyer,
use the Racial Discrimination Act to punish a conservative columnist.
Heavens, no, especially given this journalist rudely mocked the fashionable “New
Racism”, which demands we treat each other differently depending on ethnicity. But ho, ho,
ho, the unkind must laugh now that they’ve come for an Aitkin, too.
What, what, what, splutters Aitkin, former chairman of the Australian Research
Council. “That’s stupid,” he protested to The Australian this month. “I’m an emeritus
professor.”
Oh, I see. So nice, Left leaning academics may speak, but conservative journalists
may not? But it doesn’t work like that, my dear emeritus professor. Not this time.
So Aitkin will now take my place in the dock for allegedly breaching the same law in
the same kind of way, by wondering on his blog why Shane Mortimer was harping on about
being an Aboriginal elder and performing “welcome to country” ceremonies in Parliament
House, when his looks suggested he also had many ancestors from other ethnicities and
cultures.
“He looks about as Aboriginal as I do, and his constant references to his ancestors
make me scratch my head,” wrote Aitkin.
I admit that before the Federal Court washed my mind and reprogrammed it, I
might have said the same. In fact, I did. But now I know better. Now I know such stuff
breaches the law and could get you accused in court of sharing the ideology of the Nazis
who drew up the Nuremberg race laws.
Now I know such opinions are considered genocidal – likely to make young, pale
skinned children too terrified to say “I’m Aboriginal, too”. Now I weep for Mortimer, who
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wails that judging his Aboriginality by the colour of his skin “treats me contemptuously,
disrespectfully and offensively.”
So I will not endorse what Aitkin said. Aitkin won’t be saved from months of worry
and legal costs, but hat’s the price we must pay to defeat racists who look at the face of
white Aborigines and jump to conclusion.
Trouble is, it turns out we must also fight racists who look at the face of darkskinned Aborigines and don’t jump to conclusions.
I refer to the plight of Jack Charles, furious at being asked by the Australia Council to
prove his Aboriginality before it gives him a grant to write a book on his life as a drug
addict, burglar and actor.
What upsets Charles is not what upsets me – that grants are now handed out on the
basis of “race”. And to write books that should be written without them. No, Charles is
angry the Australia Council didn’t judge his “race” by the colour of his skin, as Aitkin
allegedly did do with Mortimer.
“I obviously look like an Aboriginal, “ he insisted. He has not lodged a claim for
racial discrimination over an insult he says has made him feel “very unwelcome”, but legal
action cannot be ruled out from other Aborigines he says were “rudely abused by this
policy”.
How tricky the politics of race in the newly retribalised Australia. And how
dangerous, with so many laws to punish the wrong opinion, even that of an astonished
man wailing: “But I’m an academic.”
Additional Resources:
These background resources explain Andrew Bolt’s court case and the controversy surrounding it.
You don’t have to annotate them or include them in your essay, but they are something that you
should read to get the whole picture on the “White Aboriginal” debate.
http://www.reconciliation.org.au/home/reconciliation-resources/advertising-campaignportraits/which-one-of-these-men-is-aboriginal
http://www.abc.net.au/unleashed/3026182.html
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