I’ve previously mentioned that I’d been away on secondment for six weeks at the end of last year. I was part of a national program that matches professionals from policy and corporate sectors with Aboriginal-controlled community organisations. I worked with Barang Regional Alliance (Barang) on the Central Coast, on their Empower Youth Summit, which was held last weekend, on 23-24 February 2019. Barang looks after the interests of 12,500 Aboriginal and Torres Strait Islander people on Darkinjungland. It was a pleasure to work on this meaningful project and to learn more about Barang and its partners, whom I touch on below. You can see the Barang team and my fellow secondees below.
Next time, I’ll talk a little on my project, and some photos from the weekend, attended by 120 Aboriginal and Torres Strait Islander youth. Today, I’m going to focus more on my broader experience on the Central Coast, especially the Aboriginal-Controlled organisations with whom we collaborated, as well as the cultural walks and sights. I’ll share with you a visual sociology of our visit to Finchley Campground, the beautiful rock art at Baiame Cave and Bulgandry, the Koori Art Exhibition, various national parks and festivals, plus much more!
This past weekend was the Australia Day long weekend. The holiday marks the genocide and dispossession of Aboriginal and Torres Strait Islander people. This day will never be inclusive or live up to ideals of multiculturalism, as it is a Day of Mourning for First Nations people. We need to not just change the date but also #ChangeTheNation. This is time for truth-telling of our national history, a Voice to Parliament and Makarrata (treaty), as outlined in the Uluru Statement From the Heart.
On 26 January, beginning at 11am, we marched at the Invasion Day rally from Hyde Park South to the Yabun Festival. The rally starts with speeches, smoking ceremony and dance commentating survival. Remembering the Waterloo Creek massacre.
Here’s a typical example of how White people exercise and maintain racism. Kerri-Anne Kennerly flies into a rage about Saturday’s protests, led by Aboriginal people, seeking to change the date of Australia Day and establish systemic reform that includes a Voice to Parliament and Makarrata (treaty). Kennerly taps the table angrily, ‘Has anyone of them been out to the Outback where children, babies, 5 year olds are being raped. Their mothers are being raped. Their sisters are being raped. They get no education. What have you done? Zippo.’
Here, Kennerly evokes the same strawman argument that politicises rape and child abuse that has been used since colonisation to deny Aboriginal people rights. She could be referring to the Northern Territory Intervention, where the army went into remote regions to justify removals of Aboriginal children. The Intervention was NOT based on evidence – that’s already been proven. It has been catastrophic for communities. Continue reading Whiteness, Racism and Power
Visual sociology for December 2018! I bring you back some of the final sights from my secondent to the Central Coast. We delve into the political and health upheavals in South Africa from the past half-century. We then mosey over to the zoo, on a super hot day, and see that elephants know how to throw a good water party!
‘We are breastfeeding friendly’
I loved this sticker at a cafe in The Entrace, Central Coast of New South wales! 2 December 2018.
I’ve been away for work for awhile now, and hope to bring you more on this soon. For now, I thought I’d share with you a post I had planned to publish weeks ago, but haven’t been able to finish until now. Let’s talk about the sociology of Indian people in Australia, with a case study of the Hindu festival of Diwali in Melbourne.
Indian migration to Australia has a long history, dating back to the 19th Century, with early records showing the British brought Indian servants (noting this may have included forced servitude). At the time of colonial Australia’s first Census, there were 1,800 Indian people in Australia. Today, Indian-Australians represent our fourth largest migrant group and they are also the biggest growing migrant group next to China, with their population doubling in the past decade, according to the Australian Bureau of Statistics.
Disfruta – our visual sociology of October-November 2018.
Our backup career has been taken by The Unemployed Philosophers Guild. 1 October 2018.
We have all the time for…
The Bank, a local pub in Newtown, New South Wales, greets everyone with respect. Except racists, sexists, transphobes, direspectuful people and dickheads. Useful policy for our weary days. 2 October 2018. Continue reading We Have All the Time for Diversity
This video by Eddie G provides an engaging Mexican-American introduction to El Día de los Muertos (the Day of the Dead). Eddie G captures how one community celebrates the dead, as just one step in the “pyramid of life.” In describing the symbolism of the colours of a symbolic altar, one woman says:
[In Spanish] “The yellow is the beginning of life. The red is the momentum of the blood. Green represents settling down, starting a family, working, and helping the community. Blue represents the sky. The elders reminiscing and talking about their memories. That’s all we have left. The top is white. That’s death. “
The Day of the Dead has grown in popularity in the United States and in other places outside Mexico. Non-Mexicans may be attracted to the colourful costumes, the skulls, face-painting and the “cool” allure of death. Yet the significance of this spiritual festival is more than just about death. It is a symbol of post-colonial struggles and a celebration of life. Continue reading Sociology of the Day of the Dead
Black American cultural theorist bell hooks’ distinguished contribution to sociology has been to unearth the intersecting issues of cultural difference, race and knowledge within feminism. Starting out as a literature professor, hooks would go on to challenge cultural studies in the early 1980s with books such as Ain’t I A Woman?: Black Women and Feminism and Feminist Theory: From Margin to Centre. Her work shows how women of colour have been marginalised by power structures in society as well as by White feminists who purport to speak about the universal struggle of all women. hooks argued that mainstream feminism silences experiences of race, ethnicity and class.
For the past three decades, hooks has explored the representation of race in popular culture, and how this affects social relations and public education. In the seminal Cultural Transformation video series, from 1997, bell hooks explains the importance of critical thinking for women in general, as well as for racial justice. Her work has been adopted by feminists and cultural theorists around the world. Let’s take a look back at this work and its prevailing resonance two decades later.
On the 8 August 2018, only four days after I published my last post on the social construction of migrant youth deviance in public spaces (Zevallos 2018a), there was an incident whipping up racist fear of ‘Sudanese gangs’ in the area where I went to school as a youngster. I had flown home for a workshop and then visited my family. They told me how the local gossip grapevine and local media were misreporting the event. Initial word-of-mouth said that between 200 to 300 Sudanese youth gathered at Watergardens Shopping Centre and were starting trouble, throwing rocks at police. While Nine News (2018) reported 20 to 30 kids vandalised property, ABC News (2018) reported up to 50 young people had come for a fight ‘over girlfriends.’ Riot police confronted the youth, and blocked the area. The next day, my family saw police on horses patrolling the Coles supermarket carpark (!).
All of this to stop Black children from gathering together in a public place.
In a week where we saw Nazi language used in the Australian Parliament, let’s delve into the use of scaremongering as a social control mechanism that reinforces political strategy.
I went home to Western Melbourne last weekend where different family members told me that RIOT POLICE had been called to Watergardens Shopping Centre to deal with "Sudanese gangs." Local gossip said "up to 300" Sudanese youth gathered. Media says 50 kids met up at Coles. 1/2
This cartoon below by Charles Barsotti is a good illustration of the social construction of group deviance in public spaces. This cartoon points out how some social groupings can be given negative labels, such as a “cult.” The beliefs or the practices of particular socio-economic groups can are treated with suspicion by a dominant group where they do not conform to society’s norms, values, behaviour or appearance. Non-conformity can lead to the creation of stereotypes; that is, labels that simplify specific qualities of some people as typical of the group they belong to (hence the cartoon, where one wolf says to another, “We’re a pack, not a cult.”).
In most circumstances crowds that “blend in” and meet society’s standards of “acceptability” escape the stigma of social deviance. Cases where “ordinary” groups might be negatively labelled by authorities might occur during times of civil unrest, such as during political protests, or due to other political cycles, such as the lead up to an election.
Racial minority youth are often labelled as deviant simply for being in public. In the case of Aboriginal youth, even something as routine as being in a shopping centre is mired by harassment by security (Perry 2018: Powell 2018). In another example, Muslim girls have been forced to leave a school excursion at a public exhibition centre because other visitors felt “uncomfortable” (Foster 2017).
Let’s take a look at this problem of stereotyping racial minority youth in public spaces, focusing specifically today on migrant minorities. We’ll examine how labelling these youth as “deviant” keeps society from paying attention to pressing social problems, such as structural inequality and interpersonal gender violence.