Suchergebnisse

Between 1886 and 1896 Mary Malone, a young Australian woman of Irish Catholic background, selected eighty‐two articles and fifty‐nine poems to preserve in an old school exercise book. This article argues that the clippings Mary assembled in her exercise book formed a narrative designed to secure a sense of social identity as the Australian colonies moved towards Federation in 1901. The exercise book reflects Mary's meditation on the stories of the colonial public sphere, a meditation that in turn faciliated her participation in community, work and as a citizen. Mary's exercise book reveals the mutual dependence of public and private realms of knowledge and experience, and the subjective assimilation of public discourse required to take a place in the social world.

"In a 2011 State of the City Address, the mayor of pastor and author Mark Hearn's city said there were fifty-seven languages spoken at the local high school. Hearn left asking himself, How should our church respond? This question led to a movement that brought First Baptist Duluth to reflecting its surrounding community. This journey was captured in Pastor Hearn's first book, Technicolor: Inspiring Your Church to Embrace Multicultural Ministry Now, nearly five years after Technicolor, members of his congregation discuss the joys, struggles, and triumphs of being a part of a multi-ethnic church- providing a glimpse of the nature of a church that reflects its community. "--

In National Life and Character (1893), Charles Pearson argued that the breakdown in "character" threatening social cohesion in Britain was a phenomenon that was replicated on a global scale in the late nineteenth century. The economic and technological progress that characterised the industrial revolution in Britain had stimulated urbanisation, and unleashed, Pearson claimed, a "bestial element in man", degrading the quality of civic and economic life, and leading to a rising population of "stunted specimens of humanity". Most analyses of National Life and Character focus on its fear of non‐white races and influence on policies of racial restriction; we argue that National Life and Character is a more ambitious work of political economy preoccupied, as Pearson observed, with the "self‐preservation" of the white European race, grappling with the tension of managing a potentially degraded population as new forms of state intervention, decline of traditional religious faith, and global expansion transformed white society, leaving it declining into a "stationary state" and vulnerable in the face of the rising non‐European peoples. These concerns were shared by many of the architects of Australian Federation, influencing the policy initiatives of the post‐Federation period.