Media Representations of Race and the Pandemic

Sign saying 'stop the spread' with Chinese writing. In a background is a playground

The companion analysis to this is now in a separate post, “Race, Class and the Delta Outbreak

In Episode 3 of Race in Society (video below), Associate Professor Alana Lentin and I lead a panel about how mainstream media create sensationalist accounts of the pandemic, and the proactive ways in which Aboriginal people and Asian people in particular lead their own responses. We spoke with Dr Summer May Finlay, a Yorta Yorta woman and Public Health Researcher at the Universities of Wollongong and Canberra. In our video below, she details how Aboriginal community controlled health organisations have effectively dealt with COVID-19 using social marketing campaigns. We also chatted with Dr Karen Schamberger, an independent curator and historian. She covers the history of Australian sinophobia (the fear of China, its people and or its culture), and how anti-Chinese racism plays out in media reports on racism and the COVID-19 pandemic. This issue remains pertinent, given that the suburbs currently under strict lockdown in Sydney have relatively large Asian populations.

Even though we filmed this discussion 10 months ago, the commentary illuminates the current COVID-19 crisis.

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Political Attacks on Critical Race Theory

Crowd of protesters in Sydney

Almost 530 researchers (including me) have signed the Open Letter Against Racism. Critical race theory is an academic field under uninformed and unwarranted political attack in Australia and in other nations. See an excerpt below and please read the full letter.

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Stop Black Deaths in Custody

Protesters march through Sydney. One of them wears a tshirt that says "Bla(c)k lives matter." Many carry communist flags. A large banner in front has the colours of the Aboriginal flag

There is no more pressing national issue in Australia than justice for Aboriginal and Torres Strait Islander people. It has been 30 years since the publication of the report on The Royal Commission into Aboriginal Deaths in Custody. The Royal Commission reviewed 99 deaths in custody between January 1980 to May 1989. However, as of April 2021, 474 Aboriginal and Torres Strait Islander people have died in custody since the report was delivered in April 1991. This includes five people in past month alone. No police or corrections officers involved in these deaths have ever been convicted, despite CCTV footage, expert witnesses, and other evidence.

If you only do one thing thing today, please sign this petition, asking the Prime Minister meet with families whose loved ones have died in custody.

The Royal Commission made 339 recommendations. Three decades later, the recommedations overwhelmingly remain unfulfilled.

There are many Aboriginal families who are actively fighting for justice, through various coronial inquests and other legal battles. By taking one minute to sign the petition, your quick but valuable action will ensure Aboriginal families directly affected by the failures of the criminal justice system can finally be heard directly by Australia’s leaders.

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Indigenous Sovereignty and Responses to COVID-19

People march during the Black Lives Matter protest in Sydney. One man holds up a sign. Another person holds up a large Aboriginal flag

In Episode 2 of Race in Society, Associate Professor Alana Lentin and I are joined by Jill Gallagher, Chief Executive Officer of the Victorian Aboriginal Community Controlled Health Organisation (VACCHO), who are leading COVID-19 pandemic responses in Victoria. She discusses how the pandemic amplifies existing health and social inequalities. Also on the panel is sociologist, Professor Aileen Moreton-Robinson, who is Professor of Indigenous Research at RMIT University, and author of countless critical race books, including, The White Possessive‘. She demonstrates how her theorisation of Aboriginal sovereignty disrupts how the pandemic is currently understood. Finally, we also speak with sociologist Dr Debbie Bargallie, Senior research fellow at Griffith University, and author of the excellent new release, ‘Unmasking the Racial Contract: Indigenous voices on racism in the Australian Public Service.’ She talks about how Aboriginal people are excluded from social policy, which has compounded poor decision-making on public health during the pandemic.

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Race in Society

Protesters wear masks at Hyde Park in Sydney. One man's t-shirt reads: Black Lives Matter Here Too

Associate Professor Alana Lentin and I are both sociologists and we’ve launched a new webseries called “Race in Society.” The first season is dedicated to “Race and COVID-19.” In this first episode, we cover the inspiration for the series and why we are focusing on the pandemic.

In the video below, Alana explains how our idea for Race in Society came about. We were noticing an increased interest in critical race studies among academics, students, and the broader public. Much of this discussion replicates ideas of race from North America, which is not necessarily applicable to Australia.

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Land Rights and the Legacy of Mabo Day

I write this as a reflection at the end of Mabo Day, marking the end of Reconciliation Week. This day commemorates the 3 June 1992 High Court ruling that recognises Native Title – land rights of the Meriam people of the Mer Islands of the Torres Strait, which opened land rights for First Nations across Australia.

On 20 May 1982, Eddie Mabo, Sam and David Passi, Celuia Mapo Salee, and James Rice lodged their land claim. The case took a decade to finalise and addressed multiple legal injustices, including the myth of terra nullius (that Australian land was unowned before colonisation), recognition of Native Title and cultural definitions of land rights, and establishing the Native Title Act.

Today’s post covers the ongoing impact and challenges flowing from the Mabo case, and the sociological issues it raises. In paricular, non-Indigenous people’s narrow awarenes about the cultural significance of land.

Eddie Mabo on the left; a black and white photograph of him in a suit. On the right is a quote from Mabo: "Oh yes, everybody knows it's Mabo land and my sister is looking after it. And as long as I want that land, it will be there for me when I go back."
Oh yes, everybody knows it’s Mabo land and my sister is looking after it. And as long as I want that land, it will be there for me when I go back.
Continue reading Land Rights and the Legacy of Mabo Day

Police Violence in Australia

Oil painting style image of a group of protesters in front of New South Wales Court. Two of them stand on seats and wear the Aboriginal flag. The title reads, "Police violence in Australia"

It is still Reconciliation Week, and Australia is undergoing two major court cases where police have shot dead young Aboriginal people. Yet non-Indigenous people remain wilfully oblivious. We are collectively spending more energy in feeling morally superior to other countries, rather than acting towards national change. Specifically, Australian media lead with stories of “violent unrest,” “violent protests,” and “mayhem” in the USA, instead of focusing on police violence against Black victims and protesters, and providing insightful analysis on similarities to Aboriginal deaths in custody in the Australian context.

Australian social media and public commentary are preoccupied with either dismissing current events as unique to other societies (“only in America”), or posting aghast (rightfully) over police brutality overseas. We do this despite not engaging with long-running campaigns led by Aboriginal and Torres Strait Islander communities. It’s not that we should disengage from world events; #BlackLivesMatter is an important movement that resonates globally and deserves attention. The issue is the disproportionate focus on the USA by Australians. This maintains our perception that police brutality is an American quirk and allows non-Indigenous Australians to ignore local racial justice movements led by Aboriginal and Torres Strait Islander people.

This post will illustrate how non-Indigenous Australians other national racism, as if it is the abhorrent opposite of our national culture. This is easier than taking the steps we need to address police brutality and racial injustice right here and now.

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Reconciliation and the ongoing impact of colonialism

Oil painting style image showing protesters carrying the Aboriginal flag

I live on the land of the Gadigal people of the Eora Nation. ‘Eora’ means ‘here’ or ‘from this place.’ Twenty-nine clans belong to the Eora Nation (of what is now known as Sydney), each with their distinct culture, languages, songlines and practices. Sovereignty was never ceded. This land always was, is, and forever will be, Aboriginal land.

Yesterday was National Sorry Day and today marks the beginning of Reconciliation Week. The meanings and actions of these national events are different for Aboriginal and Torres Strait Islander people, and non-Indigenous people. Here are some reflections for those of us who are settlers, and what we can do to better listen and walk in solidarity with First Nations.

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Gender, Race and Ableism in ‘Joker’

Arthur is in full Joker make-up. His face is painted white with crass red lips overdrawn over half his face. He has large red eyebrows painted high on his forehead. His eyes are framed by two blue triangles. He smiles and raises his eyebrown as he exhales

Let’s talk about representations of gender, race and ableism in Joker and how to situate a critical reading in the local Australian context. I saw the film last night in Newtown, Sydney, where the mostly White audience erupted in rapturous clapping. We’ll explore this reaction.

Spoilers ahead. (N.B.: Read this as a gif-free version in PDF)

Arthur is shirtless, with his back to the audience. He is watching Thomas Wayne, a White man in a suit, speaking on television‘Joker’ presents a racialised and gendered view of class. Thomas Wayne (Gotham’s White male, super rich aspiring Mayor, played by Brett Cullen) is the antagonist. Wayne refers to protesters with contempt (jokers) and he punches Arthur (before his reincarnation as The Joker, played by Joaquin Phoenix) while he’s emotionally vulnerable. Whiteness prevails in this exchange, because the conflict between the two men is not really about class, as the film attempts to position. Their tension is about masculine power.

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