My place sally morgan, australian ab. lit. essay

Presented in conjunction with the Stella Literary Prize, there was a lively discussion of several Australian women authors who deserve a wider audience for their work. As a bit of an idealist, I just find this sort of bias mind-bending and terribly sad.

My place sally morgan, australian ab. lit. essay

The flags of the newly independent Baltic States were proudly held aloft. Testament of the oppression experienced by the peoples of these countries at the hands of invaders was given.

My place sally morgan, australian ab. lit. essay

Freedom candles were then lighted while prayers of thanksgiving were offered. As grey clouds gathered overhead, Croatian, Yugoslavian and other people whose countries are still 'shackled by the yoke of communist oppression' marched into the mall. They were met by and offered the support of the Baltic people.

I stood, watched and listened. An Estonian woman asked what country the flag on my lapel represented. My reply - the 'Aboriginal' people of Australia - did not receive acknowledgement.

In that instant I once again felt complicit in a violent history of oppression. Why even at such a moment, when people from many different countries were celebrating an end to colonialism in their homelands, was there no thought for 'Aboriginal' people who were displaced so that we might stand there to celebrate freedom?

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I do not ask this as a liberal humanist that has any romantic notions of 'Aboriginal' people and their culture but rather as a person who values freedom and dignity. It is my thesis that many 'Australians' are unable to empathise with 'Aborigines' as an oppressed, displaced people because even today the 'native' is still understood as sub-human.

Aborigines, be that of Australia, America or Africa, because they are considered to be variants of 'primitive man', are never the creators of history, only the subjects of anthropology. The past two hundred years of Australian history has been dominated and formulated by a network of 'white' discourses.

Specifically, official representations of the relationships between 'Aboriginal' and 'non-Aboriginal' societies have been written by the 'colonisers' to construct an official Australian history. This 'history' has ensured the relegation of 'Aboriginal' history and heritage to a mythical time pre and thus these official constructions of history are instrumental in the subjugation and marginalisation of knowledges from displaced peoples.

These knowledges would otherwise challenge or rupture the apparent linearity of official history. For the purposes of this paper I look to Foucault for an understanding and the implications of a written history. I assert that history, specifically official Australian history, is a fiction that both creates and substantiates a political reality that is itself ficticious.

A more equitable account of Australian history post is possible if official history is mediated by a reading of 'Aboriginal' literature as history. I would further assert that counter-histories that both disrupt the apparent linearity and homogeneity of 'white' historiography and foreground previously subjugated 'Aboriginal' knowledges are emerging in a growing body of writings by 'Aboriginal' authors designated as 'literature' that can be read as 'history.

This general condition of 'white' culture as the dominant, and therefore the official, culture of Australia was clearly the result of British political and economic desire to deny the heteroglossia - social, historical, physiological conditions - already functioning within 'Terra Nullius' when 'colonisation' initially took place.

What followed was a 'narrativisation' of Australian history through the writings that represented 'white' settlement. British imperialism and politics has thus facilitated the legitimation of 'white' Australian history.

This newly-invented history has subsequently been utilised to legitimate Australian politics - 'white' dominance, 'White' Australia Policy, paternal attitudes to 'Aborigines.The best opinions, comments and analysis from The Telegraph.

Turning now to a specific text, it is evident that Sally Morgan's My Place foregrounds a search for identity, for a place within Australian history, that does not have white as its hidden agenda. The life-stories of Arthur, Daisy, Gladys and Sally are striking contributions to counter history.

Obviously, the best explanation of people willing to work hard is that people was motivated by they satisfied with their individual needs such food, money and so on.

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