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Writing about the French Revolution, Edmund Burke suggested that the state that cannot change will not survive. As I write this, at the end of 1989, it is evident that for many people the world is changing at a great pace, and that some states may not survive. There can be no doubt that 1989 will appear in history books as a year to be remembered, a year to be weighed alongside 1789, 1914, 1939 and so on. There is a sense that we are living through a momentous time in history. For those of us too young to remember 1939 or 1945, let alone 1914, this is the first experience of enormous upheaval. The map of Europe, East and West, appears to be changing every day.With the established order, in Eastern Europe at least, disintegrating so rapidly, writing anything is a risky business, particularly for a journal such as Australian Child and Family Welfare where lead times are long and labour is voluntary. Much of what is written at the end of 1989 may appear irrelevant at best, in 1990.

In the aftermath of the attempted 1965 coup, many dissidents, leftists, and suspected Communists were either 'eradicated' or incarcerated in prisons all over Indonesia. Since their release, these political prisoners continue to face state-enforced discrimination and stigmatisation. The marginalization of ex-political prisoners by both the state and local communities has continued through Indonesia's democratic transition following President Suharto's downfall in 1998. This is compounded by the presence of right-wing groups who continue to harass them, labelling them as neo-Communists inimical to the Indonesian body politic. Through direct engagement with former political prisoners, I aim to understand rehabilitative efforts through support groups. In preliminary interviews, many eks-tapol refer to the need to 'straighten' history. This discourse highlights their need to be recognized as 'whole' citizens of Indonesia. I explore the state's struggle to address this dark chapter in Indonesian history, what it means to 'straighten' history and how eks-tapol engage with support groups to re-define their position within the community, denoting a strengthened sense of dignity and humanity. It is hoped that this research will contribute to efforts to understand and protect the rights of eks-tapol and other victims of political persecution in Southeast Asia.

AbstractOn May 27, 2021, the Tk'emlúps te Secwépemc First Nation reported the discovery of 215 unmarked graves on the site of the former Kamloops Indian Residential School in British Columbia. Their first response was mourning for the loss of young lives; their second response was melancholia for the loss of the children's names. David Eng and David Kazanjian advocate a "counterintuitive" interpretation of melancholia as "creative," redefining it as the work of mourning that sustains "a continued and open relation to the past." Jeff Barnaby's 2013 film about residential school resistance, Rhymes for Young Ghouls, affirms melancholia as a creative relation to the past for Indigenous people while drawing attention to another agency that allows settler society to actively lose the past. Freud remarks that the "most remarkable" quality of melancholia is the way it turns into mania, which ensues when "the ego coincides with the ego ideal." What if some losses do not make us melancholic but manic? Is it possible to make history by losing history? Settler mania incites Indigenous melancholia by displacing responsibility for children's deaths from church and state to parents who are themselves school survivors.

We live in an age of iconoclasm: we have felled Churchill, Kennedy, Lenin, Mao. Heroes come and go, history marches on, written and rewritten to fit the needs of the time and the exigencies of political propaganda

Economic History is not everyone's slave, but it can do much for a variety of sciences, given the proliferation of studies of the last century. It provides in full measure the "contextual approach" that can keep a narrow scientist from becoming a fool.

In "Aging in World History", David G. Troyansky presents the first global history of aging. At a time when demographic aging has become a source of worldwide concern, and more people are reaching an advanced age than ever before, the history of old age helps us understand how we arrived at the treatment of aging in the modern world. This concise volume expands that history beyond the West to show how attitudes toward aging, the experiences of the aged, and relevant demographic patterns have varied and coalesced over time and across the world. From the ancient world to the present, this book introduces students and general readers to the history of aging on two levels: the experience of individual men and women, and the transformation of populations. With its attention to cultural traditions, medicalization, decades of historical scholarship, and current gerontology, "Aging in World History" is the perfect starting point for an exploration of this increasingly universal aspect of human experience.