Today marks the 11th anniversary of former Prime Minister Kevin Rudd’s Apology to the Stolen Generations. From 1910 to 1970, up to one third of all Aboriginal and Torres Strait Islander children (100,000 children) were forcibly removed from their families and sent away from their communities. They were classified according to their skin colour and put into Christian missionaries where they suffered abuse and neglect, or they were placed with White foster families who did not understand their needs. These children were forced to forget their language, culture and spirituality, and in many cases they were not told of their Indigenous heritage.
The Bringing Them Home report of 1997 gathered evidence of the impact this cultural genocide had on Indigenous Australians, showing that it led to intergenerational trauma, poor health, and socio-economic issues. The report made 54 important recommendations to end the cycle of violence against Indigenous Australians.
Twenty years later, Indigenous children are being removed from their families up to four times the rate.
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.
In a typical example of whiteness, the process by which White people leave their racial position unexamined, a psychologist draws “parallels between my research [on racism &sexism] and my experience as a childfree woman.” The researcher argues that she faces social stigma as a childless woman that is akin to racial discrimination.
Penelope Cruz is absolutely wonderful in Ma Ma, the biggest feature at the Spanish Film Festival in Canberra. Cruz plays Magda, a single mother who decides to leave her cheating husband, a professor of Philosophy who is sleeping with his students (!). This decision coincides with her learning that she has breast cancer.
On the same day of her marital independence, she meets and forms a friendship with Arturo (Luis Tosar), an ailing husband who, also on this fateful day, learns his wife and child have been in an accident.
This film begins by exploring grief and human connection through loss, but soon proves itself a film about life and how to be happy in brief, imperfect moments. The film is a beautiful celebration of motherhood; the film ends with a dedication: “to all the women.”
There is more to like about this movie: it’s depiction of friendship especially as well as its wrestling with faith and atheism. It is a lovely statement on the diversity of families and ultimately has an affirming message about gay fatherhood. While there are many cliches along the way about living life to the fullest, there is great joy in seeing a woman-centred story where the journey is driven by her own desires.
In his classic study of marriage, Dempsey shows the level of work required to negotiate power and inequality within heterosexual relationships. While both men and women noted that marriage has some specific advantages for men and women, overall, the participants noted that men’s power was more overt when it came to doing unpaid work, personal autonomy, and how they managed their leisure time outside the home. Different patterns emerge in studies of homosexual couples.
This is not the best way to deal with an ageing population. Barcodes and similar types of identification have been exploited throughout history.
“A company in Iruma, north of Tokyo, developed tiny nail stickers, each of which carries a unique identity number to help concerned families find missing loved ones, according to the city’s social welfare office.”
This short video provides a useful reflection on the ongoing racial problems in South Africa. Al Jazeera interviews a newlywed couple who say that while different racial groups are now used to interacting with Others in public (at work for example), they are still uncomfortable with interracial marriages. The couple say people “aren’t used to the closeness” of multiculturalism.
Sociologist Georg Simmel examined the concept of “the stranger” (those who are considered outsiders, undesirable or “Other”) with respect to the concept of social distance. Social Distance is a measure of intercultural acceptance. Research that has applied this concept asks people to rank how comfortable they are with people who are from outside their social group. This research finds that while today Most people say they are comfortable with people from other ethnic and racial groups in their country, especially with respect to cosmopolitan culture (eating their food, listening to their music and general consumption of surface culture). People are less happy to have Others as neighbours. There is even less support for intermarriage within one’s family.
Same sex marriages have been talking place in the Australian Capital Territory, the first Australian state or territory to legalise non-heterosexual marriage. This new law had been contentious and it is being challenged by the federal Government led by the ultra conservative Liberal Party. This coming Thursday The High Court of Australia will decide whether this new state law is constitutional so the law is currently precarious.
In honour of Nelson Mandela’s life, I thought it would be useful to take a critical look at the sociology of Mandela’s leadership. As the world mourns the death and humanity of Mandela, let’s also reflect on the social bases of Mandela’s courage and strength. This is as an opportunity to better understand how Mandela’s social experiences inspired his search for social justice.
In their excellent study, Davide Morsellia and Stefano Passini draw on social psychology and sociology in order to compare the social and political influences on three world leaders of civil rights movements in three different societies: Nelson Mandela in South Africa, Mahatma Gandhi in India and Martin Luther King Jr in America. The researchers argue that these three world leaders engaged in “prosocial moral disobedience” – that is, they actively went against authority despite the personal persecution that followed. They did so not simply due to personal qualities, but as a direct result of their socialisation. Mandela will always be remembered as an extraordinary individual, as will Gandhi and MLK. This post will show that this is not the way these leaders understood their lives and activism. My post will explore how Mandela’s moral development and personal attitudes were affected by social context. Continue reading Nelson Mandela’s ProSocial Moral Disobedience
Here’s a comical look at the classificatory kinship system in Chinese families (from a young Chinese American perspective). A nice illustration of how culture influences the social organisation of the family.