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.
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.
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.
Before the year ends, here’s a couple of things I forgot to cross-post here: an interview about interracial friendships; my work on applied sociology translated into Italian and Farsi; and my analysis of race and the management of the COVID-19 pandemic.
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.
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.
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.
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.
Ilive 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.
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.
‘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.