Relevant bibliographies by topics / Australia – Race relations – History

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Reports

Academic literature on the topic 'Australia – Race relations – History'

Author: Grafiati
Published: 4 June 2021
Last updated: 21 February 2023

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Journal articles on the topic "Australia – Race relations – History"

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Cruickshank, Joanna. "Race, History, and the Australian Faith Missions." Itinerario 34, no. 3 (December 2010): 39–52. http://dx.doi.org/10.1017/s0165115310000677.

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In 1901, the parliament of the new Commonwealth of Australia passed a series of laws designed, in the words of the Prime Minister Edmund Barton, “to make a legislative declaration of our racial identity”. An Act to expel the large Pacific Islander community in North Queensland was followed by a law restricting further immigration to applicants who could pass a literacy test in a European language. In 1902, under the Commonwealth Franchise Act, “all natives of Asia and Africa” as well as Aboriginal people were explicitly denied the right to vote in federal elections. The “White Australia policy”, enshrined in these laws, was almost universally supported by Australian politicians, with only two members of parliament speaking against the restriction of immigration on racial grounds.
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Colic-Peisker, Val, and Farida Tilbury. "Being black in Australia: a case study of intergroup relations." Race & Class 49, no. 4 (April 2008): 38–56. http://dx.doi.org/10.1177/0306396808089286.

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This article presents a case study in Australia's race relations, focusing on tensions between urban Aborigines and recently resettled African refugees, particularly among young people. Both of these groups are of low socio-economic status and are highly visible in the context of a predominantly white Australia. The relationship between them, it is argued, reflects the history of strained race relations in modern Australia and a growing antipathy to multiculturalism. Specific reasons for the tensions between the two populations are suggested, in particular, perceptions of competition for material (housing, welfare, education) and symbolic (position in a racial hierarchy) resources. Finally, it is argued that the phenomenon is deeply embedded in class and race issues, rather than simply in youth violence.
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Brawley, Sean, and Chris Dixon. "Jim Crow Downunder? African American Encounters with White Australia, 1942––1945." Pacific Historical Review 71, no. 4 (November 1, 2002): 607–32. http://dx.doi.org/10.1525/phr.2002.71.4.607.

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Between 1941 and 1945, as the U.S. military machine sent millions of Americans——and American culture——around the world, several thousand African Americans spent time in Australia. Armed with little knowledge of Australian racial values and practices, black Americans encoutered a nation whose long-standing commitment to the principle of "White Australia" appeared to rest comfortably with the segregative policies commonly associated with the American South. Nonetheless, while African Americans did encounter racism and discrimination——practices often encouraged by the white Americans who were also stationed in Australia during the war——there is compelling evidence that their experiences were not always negative. Indeed, for many black Americans, Australians' apparent open-mindedness and racial views of white Britons and others with whom African Americans came into contact during the war. Making use of U.S. Army censors' reports and paying attention to black Americans' views of their experiences in Australia, this article not only casts light on an aspect of American-Australian relations that has hitherto recieved scant scholarly attention and reveals something about the African American experience, but also offers insights into race relations within the U.S. armed forces.
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Elder, Catriona. "The Proposition: Imagining Race, Family and Violence on the Nineteenth-Century Australian Frontier." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 69, no. 2 (June 7, 2016): 165. http://dx.doi.org/10.5007/2175-8026.2016v69n2p165.

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http://dx.doi.org/10.5007/2175-8026.2016v69n2p165This article analyses John Hillcoat’s 2005 film The Proposition in relation to a spate of Australian films about violence and the (post)colonial encounter released in the early twenty-first century. Extending on Felicity Collins and Therese Davis argument that these films can be read in terms of the ways they capture or refract aspects of contemporary race relations in Australia in a post-Mabo, this article analyses how The Proposition reconstructs the trauma of the Australian frontier; how from the perspective of the twenty-first century it worries over the meaning of violence on the Australian frontier. It also explores what has become speakable (and remains unspeakable) in the public sphere about the history of the frontier encounter, especially in terms of family and race. The article argues that The Proposition and other early twenty-first century race relations films can be understood as post-reconciliation films, emerging in a period when Indigenous and non-Indigenous Australians were rethinking ideas of belonging through a prism of post-enmity and forgiveness. Drawing on the theme of violence and intimate relations in the film, this article argues that the challenges to the everyday formulation of Australian history proffered in The Proposition reveal painful and powerful differences amongst Australian citizens’ understanding of who belongs and how they came to belong to the nation. I suggest that by focusing on violence in terms of intimacy, relationships, family and kin, it is possible to see this film presented an opportunity to begin to refigure ideas of belonging.
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Osmond, Gary, Murray G. Phillips, and Alistair Harvey. "Fighting Colonialism: Olympic Boxing and Australian Race Relations." Journal of Olympic Studies 3, no. 1 (May 1, 2022): 72–95. http://dx.doi.org/10.5406/26396025.3.1.05.

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Abstract Australian Aboriginal boxer Adrian Blair was one of three Indigenous Australians to compete in the 1964 Tokyo Olympic Games. To that point, no Indigenous Australians had ever participated in the Olympics, not for want of sporting talent but because the racist legislation that stripped them of their basic human rights extended to limited sporting opportunities. The state of Queensland, where Blair lived, had the most repressive laws governing Indigenous people of any state in Australia. The Cherbourg Aboriginal Settlement, a government reserve where Blair grew up as a ward of the state, epitomized the oppressive control exerted over Indigenous people. In this article, we examine Blair's selection for the Olympic Games through the lens of government legislation and changing policy toward Indigenous people. We chart a growing trajectory of boxing in Cherbourg, from the reserve's foundation in 1904 to Blair's appearance in Tokyo sixty years later, which corresponds to policy shifts from “protection” to informal assimilation and, finally, to formal assimilation in the 1960s. The analysis of how Cherbourg boxing developed in these changing periods illustrates the power of sport history for analyzing race relations in settler colonial countries.
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Leonard, Simon. "Children's History: Implications of Childhood Beliefs for Teachers of Aboroginal Students." Australian Journal of Indigenous Education 30, no. 2 (2002): 20–24. http://dx.doi.org/10.1017/s1326011100001447.

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While conducting research intended to explore the underlying thoughts and assumptions held by non-Indigenous teachers and policy makers involved in Aboriginal education I dug out my first book on Australian history which had been given when I was about seven years old. Titled Australia From the Beginning (Pownall, 1980), the book was written for children and was not a scholarly book. It surprised me, then, to find so many of my own understandings and assumptions about Aboriginal affairs and race relations in this book despite four years of what had seemed quite liberal education in Australian history.
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Antor, Heinz. "Post-Mabo White Settler Fables and the Negotiation of Native Title Legislation in Andrew McGahan’s The White Earth (2004)." Pólemos 10, no. 1 (April 1, 2016): 197–224. http://dx.doi.org/10.1515/pol-2016-0011.

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Abstract In his novel The White Earth, Andrew McGahan engages with an important chapter in the history of his country, namely the period of the famous Mabo case of 1992, which overturned the doctrine of terra nullius, and the subsequent Native Title Act of 1993. This novel of initiation with gothic features draws attention to both the woeful history of the dispossession, maltreatment and partial elimination of Australian Aborigines and to the issue of how white Australians cope with this past as well as the guilt, anxieties, and loss of orientation this may create. The novel thus turns into a critical engagement with the legal history of race relations in Australia and probes possible paths for future change.
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Shellam, Tiffany, and Joanna Sassoon. "‘My country’s heart is in the market place’: Tom Stannage interviewed by Peter Read." Public History Review 20 (December 31, 2013): 94–103. http://dx.doi.org/10.5130/phrj.v20i0.3747.

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Tom Stannage was one among many historians in the 1970s uncovering histories of Australia which were to challenge national narratives and community memories. In 1971, Tom returned to Western Australia after writing his PhD in Cambridge with the passion to write urban history and an understanding that in order to do so, he needed an emotional engagement with place. What he had yet to realize was the power of community memories in Western Australia to shape and preserve ideas about their place. As part of his research on the history of Perth, Tom saw how the written histories of Western Australia had been shaped by community mythologies – in particular that of the rural pioneer. He identified the consensus or ‘gentry tradition’ in Western Australian writing. In teasing out histories of conflict, he showed how the gentry tradition of rural pioneer histories silenced those of race and gender relations, convictism and poverty which were found in both rural and urban areas. His versions of history began to unsettle parts of the Perth community who found the ‘pioneer myth’ framed their consensus world-view and whose families were themselves the living links to these ‘pioneers’.
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Chesterman1, John. "Natural-Born Subjects? Race and British Subjecthood in Australia." Australian Journal of Politics and History 51, no. 1 (March 2005): 30–39. http://dx.doi.org/10.1111/j.1467-8497.2005.00358.x.

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Ayres, David, Laksiri Jayasuriya, David Walker, Jan Gothard, and David Goldsworthy. "Legacies of White Australia: Race, Culture and Nation." Labour History, no. 88 (2005): 272. http://dx.doi.org/10.2307/27516065.

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Dissertations / Theses on the topic "Australia – Race relations – History"

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Dewar, Mickey. "Strange bedfellows : Europeans and Aborigines in Arnhem land before World War II." Master's thesis, University of New England, 1989. http://hdl.handle.net/1885/274469.

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I first arrived in Arnhem Land in November 1980 as a trainee teacher determined to seek adventure having recently finished a BA (Hons) degree in History at Melbourne. I returned in January of the following year to take up a position as teacher to post-primary girls at Milingiinbi Bilingual School.
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Taffe, Sue (Sue Elizabeth) 1945. "The Federal Council for the Advancement of Aborigines and Torres Strait Islanders : the politics of inter-racial coalition in Australia, 1958-1973." Monash University, School of Historical Studies, 2001. http://arrow.monash.edu.au/hdl/1959.1/8964.

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Standfield, Rachel, and n/a. "Warriors and wanderers : making race in the Tasman world, 1769-1840." University of Otago. Department of History, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090824.145513.

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"Warriors and Wanderers: Making Race in the Tasman World, 1769-1840" is an exploration of the development of racial thought in Australia and New Zealand from the period of first contact between British and the respective indigenous peoples to the signing of the Treaty of Waitangi. It analyses four groups of primary documents: the journals and published manuscripts of James Cook's Pacific voyages; An Account of the English Colony in New South Wales by David Collins published in 1798; documents written by and about Samuel Marsden, colonial chaplain in New South Wales and the father of the first mission to New Zealand; and the Reports from the British House of Commons Select Committee into the Treatment of Aborigines in the British Empire from 1835 to 1837. This study employs a transnational methodology and explores the early imperial history of the two countries as a Tasman world of imperial activity. It argues that ideas of human difference and racial thought had important material effects for the indigenous peoples of the region, and were critical to the design of colonial projects and ongoing relationships with both Maori and Aboriginal people, influencing the countries; and their national historiographies, right up to the present day. Part 1 examines the journals of James Cook's three Pacific voyages, and the ideas about Maori and Aboriginal people which were developed out them. The journals and published books of Cook's Pacific voyages depicted Maori as a warrior race living in hierarchical communities, people who were physically akin to Europeans and keen to interact with the voyagers, and who were understood to change their landscape as well as to defend their land, people who, I argue, were depicted as sovereign owners of their land. In Australia encounter was completely different, characterised by Aboriginal people's strategic use of withdrawal and observation, and British descriptions can be characterised as an ethnology of absence, with skin colour dominating documentation of Aboriginal people in the Endeavour voyage journals. Aboriginal withdrawal from encounter with the British signified to Banks that Aboriginal people had no defensive capability. Assumptions of low population numbers and that Aboriginal people did not change their landscape exacerbated this idea, and culminated in the concept that Aboriginal people were not sovereign owners of their country. Part 2 examines debates informing the decision to colonise the east coast of Australia through the evidence of Joseph Banks and James Matra to the British Government Committee on Transportation. The idea that Aboriginal people would not resist settlement was a feature not only of this expert evidence but dominated representation of the Sydney Eora community in David Collins's An Account of the English Colony in New South Wales, such that Aboriginal attacks on the settlement were not said to be resistance. A report of the kidnapping of two Muriwhenua Maori men by Norfolk Island colonial authorities was also included in Collins Account, relaying to a British audience a Maori view of their own communities while also opening up further British knowledge of the resources New Zealand offered the empire. The connection with Maori communities facilitated by British kidnapping and subsequent visits by Maori chiefs to New South Wales encouraged the New South Wales colonial chaplain Samuel Marsden to lobby for a New Zealand mission, which was established in 1814, as discussed in Part 3. Marsden was a tireless advocate for Maori civilisation and religious instruction, while he argued that Aboriginal people could not be converted to Christianity. Part 3 explores Marsden's colonial career in the Tasman world, arguing that his divergent actions in the two communities shaped racial thought about the two communities of the two countries. It explores the crucial role of the chaplain's connection to the Australian colony, especially through his significant holdings of land and his relationships with individual Aboriginal children who he raised in his home, to his depiction of Aboriginal people and his assessment of their capacity as human beings. Evidence from missionary experience in New Zealand was central to the divergent depictions of Tasman world indigenous people in the Buxton Committee Reports produced in 1836 and 1837, which are analysed in Part 4. The Buxton Committee placed their conclusions about Maori and Aboriginal people within the context of British imperial activity around the globe. While the Buxton Committee stressed that all peoples were owners of their land, in the Tasman world evidence suggested that Aboriginal people did not use land in a way that would confer practical ownership rights. And while the Buxton Committee believed that Australia's race relations were a failure of British benevolent imperialism, they did not feel that colonial expansion could, or should be, halted. Evidence from New Zealand stressed that Maori independence was threatened by those seen to be "inappropriate" British imperial agents who came via Australia, reinforcing a discourse of separation between Australia and New Zealand that Marsden had first initiated. While the Buxton Committee had not advocated the negotiation of treaties, the idea that Maori sovereignty was too fragile to be sustained justified the British decision to negotiate a treaty with Maori just three years after the Select Committee delivered its final Report.
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Frawley, J. W., University of Western Sydney, College of Social and Health Sciences, and School of Applied Social and Human Sciences. "Country all round : the significance of a community's history for work and workplace education." THESIS_CSHS_ASH_Frawley_J.xml, 2001. http://handle.uws.edu.au:8081/1959.7/528.

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The purpose of this research is to investigate the significance of a Tiwi community's history in order to better understand the work of Aboriginal Community Police Officers (ACPO).The situation under study is a workplace on Bathurst Island in the Northern Territory. The literature on workplace education offers the proposition that an understanding of the socio-cultural and historical context of workplaces is fundamental to thinking about workplace education.It is hypothesised that ACPOs have a dual consciousness of their profession and their workplace, and this consciousness has been informed and shaped by their common history.It is argued that this history is characterised by syncretism. The process of acculturation is researched, where police officers draw on experiences with, and knowledge of, both Tiwi and murrintawi societies.An historical account of the Tiwi society is given.A literary device of vignettes is used, followed by a descriptive-analytical interpretation in which historical events and various social-cultural aspects are described, analysed and interpreted
Doctor of Philosophy (PhD)
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Konishi, Shino Amanda. "Bodies in contact : European representations of Aboriginal men 1770-1803." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/10080.

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Sampson, David. "Strangers in a strange land the 1868 Aborigines and other indigenous performers in mid-Victorian Britain /." Click here for electronic access to document: http://epress.lib.uts.edu.au/dspace/handle/2100/314, 2000. http://epress.lib.uts.edu.au/dspace/handle/2100/314.

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Thesis (Ph. D.)--University of Technology, Sydney, 2000.
Sportsmen: Tarpot, Tom Wills, Mullagh, King Cole, Jellico, Peter, Red Cap, Harry Rose, Bullocky, Johnny Cuzens, Dick-a-Dick, Charley Dumas, Jim Crow, Sundown, Mosquito, Tiger and Twopenny. Bibliography: p. 431-485.
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Frawley, J. W. "Country all round : the significance of a community's history for work and workplace education." Thesis, View thesis View thesis, 2001. http://handle.uws.edu.au:8081/1959.7/528.

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The purpose of this research is to investigate the significance of a Tiwi community's history in order to better understand the work of Aboriginal Community Police Officers (ACPO).The situation under study is a workplace on Bathurst Island in the Northern Territory. The literature on workplace education offers the proposition that an understanding of the socio-cultural and historical context of workplaces is fundamental to thinking about workplace education.It is hypothesised that ACPOs have a dual consciousness of their profession and their workplace, and this consciousness has been informed and shaped by their common history.It is argued that this history is characterised by syncretism. The process of acculturation is researched, where police officers draw on experiences with, and knowledge of, both Tiwi and murrintawi societies.An historical account of the Tiwi society is given.A literary device of vignettes is used, followed by a descriptive-analytical interpretation in which historical events and various social-cultural aspects are described, analysed and interpreted
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Jolly, Martyn. "Fake photographs making truths in photography /." Click here for electronic access to document: http://www.anu.edu.au/ITA/CSA/photomedia/ph_d.pdf, 2003. http://www.anu.edu.au/ITA/CSA/photomedia/ph_d.pdf.

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Jolly, Martyn. "Fake photographs : making truths in photography." Phd thesis, Sydney College of the Arts, 2003. http://hdl.handle.net/2123/4046.

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Indelicato, Maria Elena. "International students: a history of race and emotions in Australia." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/10470.

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In the aftermath of Indian students’ protest in Melbourne in 2009 a heated international debate between Indian and Australian media brought a question at the core of Australian national identity to the centre of national and international attention: is Australia racist? In Australia, public responses to this question have ranged from denial to acknowledgment of the continued existence of racial discrimination in Australia. This binary has been reflected and reproduced in public responses to the problems that international students have been seen to face during their stay in the country: emotional distress, social exclusion and exploitation. Those who have denied that Australia is not a racist country are also those who have depicted international students as “bogus migrants” making themselves vulnerable to exploitation by taking advantage of the loopholes in the Australian migration system. Meanwhile, those who have acknowledged racism in Australia have been also those who, in advocating in favour of international students, have represented them as “victims” of unscrupulous migration and education agents as well as racist Australians. This somewhat generalised overview of the debate highlights what both positions have in common: the absence of critical engagement with the history of international students’ presence in Australia. With no reference to this complex history, the national “problem” of international students has been almost always regarded as an isolated object of worried analysis and anxious governmental intervention in public discourse. To go beyond this binaristic mode of representing international students, this thesis first and foremost aims to historicise the debate erupted on the occasion of the protest of Indian students by undertaking a genealogical account of international students’ history of presence in Australia. In unfolding this history, this thesis also seeks to reveal how internationals students have been the privileged subjects of a doubled economy of discourses, one economic the other affective. In the process, it sheds light on the role of emotions in shaping the territorial and social borders of the Australian nation as well as in sustaining an international order of racialised positions dominated by Western nations due to their alleged capacity to control and act upon their emotions instead of being subsumed by them. To do so, this thesis analyses how the historical investment in the representation of international students as melancholic subjects has created the very conditions for the conversion of sympathetic feelings such as compassion into resentment. Conversely, this thesis will examine how the articulation of resentment into discourse regarding the governance of international students has established over time the level of inclusion of international students in the nation by aligning them with or against other population groups such as skilled migrants and asylum seekers. This thesis concludes by arguing that both the naming of international students as object of national compassion and resentment have stemmed from the same “white fantasy” that social problems and inequalities can be overcome without taking into account the history of structural and symbolic inequalities that has characterised race relations in Australia since its colonisation.
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Books on the topic "Australia – Race relations – History"

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Hollinsworth, D. Race & racism in Australia. 2nd ed. Katoomba, N.S.W: Social Science Press, 1998.

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Australian race relations, 1788-1993. St. Leonards, N.S.W: Allen & Unwin, 1994.

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Hollinsworth, David. Race and racism in Australia. 3rd ed. South Melbourne: Thomson/Social Science Press, 2006.

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1948-, Broome Richard, ed. Aboriginal Australians: A history since 1788. 4th ed. Crows Nest, N.S.W: Allen & Unwin, 2010.

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Stratton, Jon. Race daze: Australia in identity crisis. Annandale, NSW: Pluto Press, 1998.

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Molony, John N. The Penguin history of Australia. Harmondsworth: Penguin, 1988.

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A journey travelled: Aboriginal-European relations at Albany and the surrounding region from first contact to 1926. Crawley, Western Australia: UWA Publishing, 2015.

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Markus, Andrew. Race: John Howard and the remaking of Australia. Crows Nest, NSW, Australia: Allen & Unwin, 2001.

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1938-, Reynolds Henry, ed. Dispossession: Black Australians and white invaders. St. Leonards, NSW: Allen & Unwin, 1989.

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Aboriginal family and the state: The conditions of history. Burlington, Vt: Ashgate Pub. Company, 2010.

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Book chapters on the topic "Australia – Race relations – History"

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Elias, Amanuel, Fethi Mansouri, and Yin Paradies. "Race Relations in Australia: A Brief History." In Racism in Australia Today, 33–94. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-2137-6_2.

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Peel, Mark, and Christina Twomey. "At the Forefront of the Race: 1868–88." In A History of Australia, 86–107. London: Macmillan Education UK, 2018. http://dx.doi.org/10.1057/978-1-137-60551-1_7.

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Peel, Mark, and Christina Twomey. "At the Forefront of the Race: 1868–88." In A History of Australia, 88–109. London: Macmillan Education UK, 2011. http://dx.doi.org/10.1007/978-0-230-35766-2_7.

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Kalunta-Crumpton, Anita. "History: Race Relations and Justice." In Race, Crime and Criminal Justice, 3–22. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230283954_1.

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Cushing, Nancy. "Race, Class and Sexual Violence." In A History of Crime in Australia, 124–44. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003273561-8.

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Nicholls, C. S., and Marrack Goulding. "African Studies and Race Relations." In The History of St Antony’s College, Oxford, 1950–2000, 132–42. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230598836_9.

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Blaschke, Anne M. "Race, Gender, and Diplomacy." In The Routledge History of U.S. Foreign Relations, 24–39. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003034889-4.

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Degler, Carl N. "1972 Award. About the Comparison of Race Relations in America." In American History Awards 1917–1991, edited by Heinz-D. Fischer, 261–64. Berlin, Boston: De Gruyter, 1993. http://dx.doi.org/10.1515/9783110972146-059.

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K’Meyer, Tracy E. "9. Shared Memory in Community: Oral History, Community, and Race Relations." In Re-Situating Identities, edited by Vered Amit-Talai and Caroline Knowles, 218–39. Toronto: University of Toronto Press, 1996. http://dx.doi.org/10.3138/9781442602946-015.

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Whitehead, Kay. "Troubling Gender Relations with the Appointment of ‘That Lady Inspector’ in Post-suffrage South Australia." In ‘Femininity’ and the History of Women's Education, 89–118. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54233-7_5.

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Reports on the topic "Australia – Race relations – History"

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Tyson, Paul. Sovereignty and Biosecurity: Can we prevent ius from disappearing into dominium? Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp3en.

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Drawing on Milbank and Agamben, a politico-juridical anthropology matrix can be drawn describing the relations between ius and bios (justice and political life) on the one hand and dominium and zoe (private power and ‘bare life’) on the other hand. Mapping movements in the basic configurations of this matrix over the long sweep of Western cultural history enable us to see where we are currently situated in relation to the nexus between politico-juridical authority (sovereignty) and the emergency use of executive State powers in the context of biosecurity. The argument presented is that pre-19th century understandings of ius and bios presupposed transcendent categories of Justice and the Common Good that were not naturalistically defined. The very recent idea of a purely naturalistic naturalism has made distinctions between bios and zoe un-locatable and civic ius is now disappearing into a strangely ‘private’ total power (dominium) over the bodies of citizens, as exercised by the State. The very meaning of politico-juridical authority and the sovereignty of the State is undergoing radical change when viewed from a long perspective. This paper suggests that the ancient distinction between power and authority is becoming meaningless, and that this loss erodes the ideas of justice and political life in the Western tradition. Early modern capitalism still retained at least the theory of a Providential moral order, but since the late 19th century, morality has become fully naturalized and secularized, such that what moral categories Classical economics had have been radically instrumentalized since. In the postcapitalist neoliberal world order, no high horizon of just power –no spiritual conception of sovereignty– remains. The paper argues that the reduction of authority to power, which flows from the absence of any traditional conception of sovereignty, is happening with particular ease in Australia, and that in Australia it is only the Indigenous attempt to have their prior sovereignty –as a spiritual reality– recognized that is pushing back against the collapse of political authority into mere executive power.
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