Journal articles on the topic 'National Housing Corporation, Kenya'

Purpose The purpose of this paper is to assess the level of reporting compliance achieved by the National Housing Corporation (NHC) of Papua New Guinea in terms of local indigenous reporting expectations. Design/methodology/approach Testing of a framework of indigenous accountability through indigenous enactments and regulations is conducted by textual analysis, which is informed by the theory of indigenous alternatives to assess the financial reporting compliance of the NHC of Papua New Guinea’s financial statements for years ending 2004-2013. Findings Documentary evidence of the state auditor reports of the NHC’s financial statements reveals that the corporation’s financial reports are not submitted for audit on a timely basis and receive disclaimed audit opinions. Despite the clear indigenous reporting expectations raised by local legislative and regulatory instruments, the NHC is unable or unwilling to provide an accurate account of their activities. Practical implications The lack of compliant reporting suggests that the planning, management and monitoring of the housing needs of residents of Papua New Guinea are compromised. There also appears merit in asking why parliament continues to fund the corporation given its difficulties in meeting local-level reporting expectations. Social implications The results have wider implications for the reporting ideologies of indigenous-run housing corporations operating in other developing countries. It might be fruitful to meet local reporting expectations before taking on the specialized reporting that accompanies introduced western-oriented policies on housing. Originality/value Accountability in relation to indigenous property management is constructed through a lens of reporting issues facing a developing country housing corporation.

THERE ARE PLENTY OF risks in the supported housing sector. Some are ever‐present while others are peculiar to our times ‐ like the interdepartmental review of Housing Benefit and the competitive climate that demands ‘more for less’. The Housing Corporation has developed guidance for registered social landlords and the National Housing Federation is now publishing additional material for supported housing. The guidance provides a framework for managing risks, which is abridged below, and this article summarises some of the key points.

Between 1941 and 1947 a federal crown corporation called Wartime Housing Limited (WHL) successfully built and managed thousands of rental units for war workers and veterans. WHL represents a directly interventionist approach to housing problems and demonstrates that the federal government could efficiently meet social needs by participating in housing supply. Though the Advisory Committee on Reconstruction recommended a national, comprehensive housing program emphasizing low-rental housing, the federal government initiated a post-war program promoting home ownership and private enterprise and, in the process, neglected long-range planning and low income housing. In addition, during the late 1940s, WHL's stock of affordable housing was privatized. This market-oriented perspective hindered advances in postwar housing policy in the same way that, for decades, the poor law tradition blocked government acceptance of unemployment relief. This paper reviews the housing record of WHL and examines the federal government's failure to redirect WHL's expertise into a permanent low-rental housing agency at the war's end.

Purpose: The purpose of this study was to determine the Relationship between oil prices, Exchange rates and maize prices in KenyaMethodology: The study adopted exploratory and descriptive design. Exploratory research was used to understand the relationships among the variables of this research. Descriptive research was used to understand the current situation. The population used for the 3 variables are; Abu Dhabi National Oil Corporation (ADNOC) crude oil prices for oil prices, Central Bank of Kenya for KES/USD exchange rates and Food Agricultural Organization (FAO) Nairobi (due to missing data for Eldoret) wholesale maize prices per metric ton for maize prices.Results: The study findings revealed that these three markets namely the crude oil market, the foreign exchange market and the commodity market have separate risk management dynamics and should be administered individually. Central Bank of Kenya prudential guidelines (2008) on risk management that came into effect this year, mandate financial institutions to use derivatives to manage risk by using different kinds of instruments like foreign exchange derivatives interest rate derivatives, commodity based derivatives etc. though implementation has not started. However, current risk management strategies in the financial market allow for hedging against adverse movement in foreign exchange market. This would drastically reduce the costs of imports especially petroleum products and its derivatives that go into production.Policy recommendation: The study recommended creation of a commodity exchange that would add value to commercial participants such as farmers and millers with benefits accruing to consumers. This could prove difficult in the beginning especially in policy guidelines and implementation but would prove worthwhile in the end. Some of the steps taken towards a fully-fledged commodity exchange is the introduction of the Warehouse Receipt System (WRS). This allows farmers to concentrate on farming as they store their produce for future selling and also as security for loans in commercial banks.Procurement policies should be reviewed especially in regards to the oil sector. Although the government through the Kenya Gazette, 2012 has granted a 30% import quota of refined petroleum products to oil marketer National Oil Corporation of Kenya and 100% import quota of crude oil to Kenya Petroleum Refinery Limited (KPRL) hence giving them volumes needed to hedge in the international market, steps should be taken to widen the scope of players to involve the private sector to participate. Keywords: Relationship, oil price, Exchange rates and maize prices in KenyaPurpose: The purpose of this study was to determine the Relationship between oil prices, Exchange rates and maize prices in KenyaMethodology: The study adopted exploratory and descriptive design. Exploratory research was used to understand the relationships among the variables of this research. Descriptive research was used to understand the current situation. The population used for the 3 variables are; Abu Dhabi National Oil Corporation (ADNOC) crude oil prices for oil prices, Central Bank of Kenya for KES/USD exchange rates and Food Agricultural Organization (FAO) Nairobi (due to missing data for Eldoret) wholesale maize prices per metric ton for maize prices.Results: The study findings revealed that these three markets namely the crude oil market, the foreign exchange market and the commodity market have separate risk management dynamics and should be administered individually. Central Bank of Kenya prudential guidelines (2008) on risk management that came into effect this year, mandate financial institutions to use derivatives to manage risk by using different kinds of instruments like foreign exchange derivatives interest rate derivatives, commodity based derivatives etc. though implementation has not started. However, current risk management strategies in the financial market allow for hedging against adverse movement in foreign exchange market. This would drastically reduce the costs of imports especially petroleum products and its derivatives that go into production.Policy recommendation: The study recommended creation of a commodity exchange that would add value to commercial participants such as farmers and millers with benefits accruing to consumers. This could prove difficult in the beginning especially in policy guidelines and implementation but would prove worthwhile in the end. Some of the steps taken towards a fully-fledged commodity exchange is the introduction of the Warehouse Receipt System (WRS). This allows farmers to concentrate on farming as they store their produce for future selling and also as security for loans in commercial banks.Procurement policies should be reviewed especially in regards to the oil sector. Although the government through the Kenya Gazette, 2012 has granted a 30% import quota of refined petroleum products to oil marketer National Oil Corporation of Kenya and 100% import quota of crude oil to Kenya Petroleum Refinery Limited (KPRL) hence giving them volumes needed to hedge in the international market, steps should be taken to widen the scope of players to involve the private sector to participate. Keywords: Relationship, oil price, Exchange rates and maize prices in KenyaPurpose: The purpose of this study was to determine the Relationship between oil prices, Exchange rates and maize prices in KenyaMethodology: The study adopted exploratory and descriptive design. Exploratory research was used to understand the relationships among the variables of this research. Descriptive research was used to understand the current situation. The population used for the 3 variables are; Abu Dhabi National Oil Corporation (ADNOC) crude oil prices for oil prices, Central Bank of Kenya for KES/USD exchange rates and Food Agricultural Organization (FAO) Nairobi (due to missing data for Eldoret) wholesale maize prices per metric ton for maize prices.Results: The study findings revealed that these three markets namely the crude oil market, the foreign exchange market and the commodity market have separate risk management dynamics and should be administered individually. Central Bank of Kenya prudential guidelines (2008) on risk management that came into effect this year, mandate financial institutions to use derivatives to manage risk by using different kinds of instruments like foreign exchange derivatives interest rate derivatives, commodity based derivatives etc. though implementation has not started. However, current risk management strategies in the financial market allow for hedging against adverse movement in foreign exchange market. This would drastically reduce the costs of imports especially petroleum products and its derivatives that go into production.Policy recommendation: The study recommended creation of a commodity exchange that would add value to commercial participants such as farmers and millers with benefits accruing to consumers. This could prove difficult in the beginning especially in policy guidelines and implementation but would prove worthwhile in the end. Some of the steps taken towards a fully-fledged commodity exchange is the introduction of the Warehouse Receipt System (WRS). This allows farmers to concentrate on farming as they store their produce for future selling and also as security for loans in commercial banks.Procurement policies should be reviewed especially in regards to the oil sector. Although the government through the Kenya Gazette, 2012 has granted a 30% import quota of refined petroleum products to oil marketer National Oil Corporation of Kenya and 100% import quota of crude oil to Kenya Petroleum Refinery Limited (KPRL) hence giving them volumes needed to hedge in the international market, steps should be taken to widen the scope of players to involve the private sector to participate.

Entrepreneurship and business creation are a growing alternative for young people in different economies whose age group often faces a labor market with double digit unemployment rates. Due to low economic growth, traditional career paths and opportunities are disappearing rapidly. In response to these challenges, the government introduced the National Youth Policy (NYP), amongst others, to deal with the challenges facing youth in Kenya. It was through the NYP that the Youth Enterprise Development Fund (YEDF) was transformed to a state corporation in 2007 as a strategic move toward arresting unemployment among youth in Kenya. This study sought to report on the factors affecting youth entrepreneurship development in Kibera, a district of Kenya. Kibera is a low income, informal settlement in southwest Nairobi (Kenya) with an estimated population of one million housed on less than 2% of the total municipal residential land (or 3,000 people per hectare). A sample of three hundred entrepreneurs (aged 18-35) within the Kibera district, Kenya was drawn to participate in this study. Structured survey questionnaires were used to collect data from young business owners in Kibera. Findings revealed that government policy (NYP) and access to credit have a moderate to strong positive relationship in the development of youth entrepreneurship. Though the positive relationship shows that the Kenyan government is supporting youth entrepreneurship in Kibera, there have been differing views as to whether the programs to support youth are yielding positive results or not. Keywords: youth entrepreneurship, Kenya national youth policy, unemployment, Kibera. JEL Classification: L26, E24

Solid biofuels (fuelwood and charcoal) remain the primary source of household cooking energy in Kenya. This has negatively impacted forest resources, people’s health, local climate patterns, and the country’s economy. Understanding the determinants of household use of these traditional energy resources is useful in the designing of policies and strategies aimed at facilitating energy transitions towards clean options. The current study evaluated the role of socio-economic factors in the determination of household use of fuelwood and charcoal for cooking purposes in Kenya. A desk study was conducted using the 2015/2016 Kenya Integrated household budget survey data published by the Kenya National Bureau of Statistics (KNBS). Stepwise multiple regression using SPSS was run to determine how household size, female household headship, lack of education among household heads, ownership of housing unit, modern housing, access to credit, access to cash transfers, shock to household welfare, and household level of expenditure affect household utilisation of fuelwood and charcoal for cooking purposes. Results of the regression show that household ownership of a housing unit has a significant positive influence on household utilisation of fuelwood for cooking purposes. Access to credit has a significant negative influence on household charcoal utilisation, while both household expenditure beyond $71 and lack of education among household heads have a significant negative influence on household utilisation of fuelwood and a significant positive influence on household utilisation of charcoal. Therefore, the government of Kenya through its relevant authorities and agencies has a crucial role to play in ensuring that these socio-economic determinants of household use of solid biofuels are addressed. This is achievable through re-strategising, re-designing and designing policies aimed at facilitating households’ transition to clean energy alternatives and sustainable development.

To a remarkable extent the course of Canadian housing policy from 1935 to 1952 was set by the deputy minister of finance, W. C. Clark. By developing programs that stimulated the building of new homes for sale, he was able to deflect growing calls for a substantial federal program of subsidized low rental housing. Working in close consultation with representatives of mortgage-lending institutions, including D'Arcy Leonard, and with David Mansur, inspector of mortgages for Sun Life and later president of Central Mortgage and Housing Corporation, Clark was able to build an alliance of realty interests, home builders, life insurance companies, and material supply companies, such as retail lumber dealers. This alliance prevailed over public-housing supporters: trade unions, large construction companies, architects, social workers and urban planners. Clark was largely responsible for drafting the Dominion Housing Act of 1935 and the national housing acts of 1938 and 1944. Although all his legislation was geared to building new homes, and reducing political criticism, these acts also contained misleading and unworkable provisions for low-income housing. During World War II Clark reluctantly accepted rent-control and federal rental housing, but he restricted their scope and oversaw their phasing out by his long-time associate Mansur. Clark was also crucial in developing government programs that fostered large residential builders to plan future urban communities.

With data from the National Survey of Condominium Occupants conducted by Canada Mortgage and Housing Corporation, the relevant differences between a sample of renters who decided to purchase a condominium and a sample of homeowners who decided to sell their dwelling to buy a condominium are described. The subpopulation differed with respect not only to life-cycle stages and household economic resources but also to stated housing preferences and future housing plans. For example, previous renters were found to be younger households in the earlier stages of the life cycle who purchased lower priced condominiums with more borrowed funds than previous homeowners. A proportion of previous renters, however, were found to be entering the condominium sector late in life. Previous owners, the majority of whom moved from the freehold ownership market, preferred condominium ownership as means of gaining greater physical security and less direct maintenance responsibilities and, therefore, searched for only condominium housing. On the other hand, tenants sought initially to gain entrance into the freehold ownership market before deciding on the purchase of condominiums. Previous tenants are planning to use the equity of their condominiums to move into single detached houses within a short period of time, whereas for previous owners the condominium sector presents a final stage in housing demand. It is concluded that life-cycle stages and household economic resources continue to dominate a household's tenure transition, but this must also be combined with tenure and housing preferences as well as long-term or future housing plans.

The National Housing Development Public Corporation (Perumnas) was established as a government solution in providing adequate housing for the middle to lower classes, to realize this, Perumnas set a target of building 100,000 houses / year. The aspect of development is to ensure that all communities occupy decent homes in a healthy environment, an increase in the number of residents in the city, especially the city of Medan, causes settlement problems because the area of land is a fixed factor, while the population is always growing, thus requiring a system that can help decision in determining the priority of land for housing development. In this study an analysis of patterns related to applicable criteria or rules is implemented by applying the Fuzzy Analytical Hierarchy Process (Fuzzy-AHP) method, to produce accurate and effective information for making priority decisions on the location of the best residential development land. The analysis framework uses a data collection approach sourced from Public Relations, then an analysis is carried out to determine the criteria, rules and standards used, then a system is built by implementing the Fuzzy-AHP method to produce optimal alternatives that can be used as information. Alternative results will be evaluated by quantitative and qualitative analysis compared to the existing system. The developed system is expected to be used as a tool in decision making in the Regional Sumatra Regional Public Corporation I company that is optimal according to the criteria, rules or standards used. Data collection using the method of literature study, observation, interviews, and sampling. This research is expected to be one of the references in the application of decision support systems in a real scope and contribute to building a constructive community culture based on logical and scientific values.

This paper describes the funding and financial services provided by the Akiba Mashinani Trust (AMT) to support the Kenyan Homeless People’s Federation (Muungano wa Wanavijiji). Muungano is a federation of autonomous savings groups with over 60,000 members from informal settlements across Kenya. Savings are critical because they enable wealth accumulation, demonstrate the capacity of the community to repay loans and hence leverage additional resources, and build social capital among members. AMT is able to use these savings as seed capital for revolving funds at the community, city and national scales. The funds offer informal settlers a range of financial products, including community project loans, which allow savings groups to finance social housing, sanitation and basic infrastructure in an affordable way. Therefore, unlike formal banking and microfinance institutions, AMT positions its financial services within a broader effort to improve the physical and social fabric of urban informal settlements. The experiences of Muungano and AMT demonstrate the catalytic impact of establishing appropriate financial services geared towards low-income groups – and crucially, how the savings of low-income people can leverage government resources to achieve more inclusive cities.

Opening ParagraphWithin the past decade, several major fires involving key government establishments have occurred in Nigeria. These included fires at: the 10-storey Federal Ministry of Education building (5 September 1980); the 11-storey Republic Building of the Ministry of External Affairs (14 December 1981); the 37-storey External Communication Building, NECON House (24 January 1983); the 13th floor of the 23-storey building housing the Defence Ministry (27 October 1983); the Accounts Department of the Cabinet Office (19 March 1984); the Finance and Accounts Division of the Post and Telegraphs (Ministry of Communications) headquarters (4 December 1984); and the 32-storey Cocoa House in Ibadan (8 January 1985). The latest of these fires engulfed the Nigerian National Petroleum Corporation (NNPC) Headquarters in Lagos on 12 April 1986.

Soon after independence in 1963, many firms including those in productive public and private sectors were set up in Kenya to produce goods and services for consumption in Kenya and beyond. Some public and private firms were set up in Kenya’s coastal counties while some were set up in other parts of Kenya. As at June 1990 however, most of these firms were either collapsed and liquidated or were ailing. Few were performing fairly. By 2015, there were 194 public firms which were in operations. Many of these however were formed after 1990. 46.4% of these had poor financial performance as measured by accounting and market ratios (ROE and ROA). About 35 of these firms, among them sugar firms and local authorities had more operating expenses than revenue. Postal Corporation of Kenya for example made KES 2.6b in revenues. Operating expenses however were KES 4.16b. National Oil Corporation of Kenya (NOCK) made KES 24.76b in revenues. Cost of sales excluding operating expenses however were KES 22.95b (Kenya’s treasury department, statement, 2015). In the small enterprise segment, about 300,000 SME’s were set up in 2010. About 350,000 SME’s were set up in 2012. However 2.2m SME’s closed down in six years ending 2015. About 35% of these closed down in 2015. Overall, about 96% of the firms which are set up closed down by the end of their first year in operations. (World Bank Report, 2010). The questions were ‘why did firms underperform and why did these firms fail?’ Published annual financial reports of firms, studies by Kenya National Bureau of Statistic (KNBS) and others attributed the poor financial performance and failure of the firms to many factors; high cost of energy, intense competition, high cost of raw materials, obsolete equipment, poor management, poor technical skills, high cost of finance and other bank charges, inadequate finance, family feuds, lack of succession plan etc. Some empirical studies attributed poor financial performance and failure of firms to financing; the capital structure. None however attributed this to capital structure gearing levels. This constituted a research gap to be filled by this study to add to the body of knowledge and literature. The capital structure gearing level is the proportion of external finance used in financing a firm. This proportion (gearing) may vary between ›0 to 100% (Brealey & Myers, 1991). Some firms however have a proportion ranging between ›0 and <30% (LG), 30%-‹35% (MG1) ≥35%-‹40% (MG2) ≥40%-≤60% (MG3) and ›60% (HG). The external finance may be inform of short term and long term debt and equity finance. Debt carries a fixed slice of earnings. The gearing levels therefore debt levels will carry a proportionate fixed slice of earnings. High gearing (HG) will magnify the effect on earnings and hasten the process of insolvency (Brealey & Myers, 1991). Poor financial performance and failure therefore maybe the result of inappropriate gearing level. Gearing level therefore was the problem. This study sought to do the following: Assess the capital structure of public and the private sector firms in Kenya’s coastal counties. Assess the capital structure gearing levels of public and private sector firms in Kenya’s coastal counties. Determine the effect of the capital structure gearing levels on financial performance of public and private sector firms in Kenya’s coastal counties. This involved a target population of 500 productive firms in Kenya’s Coastal Counties. Using the Cochran’s sample size formula, 50% proportion of the productive public and private sector firms randomly selected, the sample was 139 firms. They were observed for a period of 2003 to 2015. Questionnaires and structured interviews were used as instruments for collecting primary data from finance officers or finance managers or their equivalent of the firms. Secondary data was obtained from financial statements (income statement and the balance sheet). Control variables were; size, tangibility and growth. The basic framework for regression was of the form below; Y= f (gearing levels+ tangibility+ size+ growth) Where, Y= return on assets/return on equity ROA/ROE=f (gearing levels+ tangibility+ size+ growth) Data analysis was done using both descriptive statistics and inferential statistics (regression).

Neglected Tropical Diseases (NTDs) remain endemic to many regions of sub-Saharan Africa (SSA) left behind by socioeconomic progress. As such, these diseases are markers of extreme poverty and inequity that are propagated by the political, economic, social, and cultural systems that affect health and wellbeing. As countries embrace and work towards achieving the Sustainable Development Goals (SDGs), the needs of such vulnerable populations need to be addressed in local and global arenas. The research uses primary qualitative data collected from five NTD endemic counties of Kenya: interviews key informants (n = 21) involved in NTD implementation programs and focus groups (n = 5) of affected individuals. Informed by theories of political ecology of health, the research focuses on post-devolution Kenya and identifies the political, economic, social, and cultural factors that propagate NTDs and their effects on health and wellbeing. Our findings indicate that structural factors such as competing political interests, health worker strikes, inadequate budgetary allocations, economic opportunity, marginalization, illiteracy, entrenched cultural norms and practices, poor access to water, sanitation and housing, all serve to propagate NTD transmission and subsequently affect the health and wellbeing of populations. As such, we recommend that post-devolution Kenya ensures local political, economic and socio-cultural structures are equitable, sensitive and responsive to the needs of all people. We also propose poverty alleviation through capacity building and empowerment as a means of tackling NTDs for sustained economic opportunity and productivity at the local and national level.

Background: Acute Intestinal Obstruction (AIO) is a common life threatening emergency in all general hospitals all over the world. This study provides a population based incidence of acute intestinal obstruction derived from hospital data within a period of seven years preceding the year of the study (2008/9). Inpatient records can provide a fairly accurate data on the incidence of acute intestinal obstruction since almost all the cases are admitted in hospitals. Objectives: This study aims at determining the incidence and other epidemiological characteristics of AIO in Uasin Gishu County based on the hospital records and the national population census. Methods: The study was conducted in twelve hospitals (six within Uasin Gishu County) and six from the surrounding counties. Patient records for seven years preceding the period of study (2008) were retrieved and demographic information of the disease and treatment outcome (mortality) were analyzed against the projected population for the seven year period covered by the study (2001-2007). The population projections (the denominators) were based on Kenya population census and housing survey, 1999. Results: There were 444 cases of AIO from Uasin Gishu County during the seven year period of the study (2001-2007). There were 319 males (71.8%) and 125 females (28.1%) (male/female ratio =2.6/1). The mean age was 31.4 years and the median age was 29 years. The population of Uasin Gishu County (1999 census) on which the population growth projections was based was 622,705. Mean annual incidence for the seven year period was 8.8 per 100,000 persons and this was significantly related to age and gender (p-values = 0.0001). Recovery (survival) rate was 93.5% and mortality (case fatality) rate was 6.5%. Mortality rate was not significantly related to age and gender (p-value>0.05). Conclusion: The observed annual incidence of acute intestinal obstruction in Uasin Gishu County was very low compared to available global data. Our findings could be a pointer to the general burden of AIO in Kenya (given the similarity of Uasin Gishu County and rest of the country in relation to demography, infrastructure and the state of health care services). The incidence increased exponentially with age. A prospective population based study on incidence could shed more light and confirm the low incidence found in this study.

TEXAR Federal Credit Union (formerly Bowie County Teachers Credit Union, Bowie-Cass Teachers Credit Union, and the Teachers Federal Credit Union) has been, from inception in 1951, a provider of a broad range of financial services to its members, primarily in Texarkana, Texas, and Arkansas and the surrounding areas. The credit union experienced normal growth over the years as it progressed through major name changes, especially to TEXAR in 2001. Another significant milestone was the decision to launch a major building program that concluded with moving into a new, large, and modern building in 2003. As the national economy went into a recession in 2008, the states of Texas and Arkansas experienced economic slowdowns that were not as significant as the changes that were reflected in the economic indicators at the national level or those experienced by other states that were much more severely affected. The Texarkana area economy was moderately affected by slowdowns in lending, especially for housing, automobiles, and other durable products.There was additional impact by an elevation in member loan defaults. Another significant occurrence, not related to the local economy, was the failure of U.S. Central Federal Credit Union and Western Corporate (WesCorp) Federal Credit Union and the financial losses of Southwest Corporate Federal Credit Union.Similar to the Federal Deposit Insurance Corporation that insures losses in the banking industry, the National Credit Union Share Insurance Fund (NCUSIF) insures losses among credit unions. To help cover the losses of U.S. Central and WesCorp, TEXAR was assessed approximately $750,000 and because of the losses at Southwest Corporate, it was assessed approximately $700,000.That is the essence of this case.

The imposition of federal conservatorships on September 6, 2008, at the Federal National Mortgage Association and the Federal Home Loan Mortgage Corporation—commonly known as Fannie Mae and Freddie Mac—was one of the most dramatic events of the financial crisis. These two government-sponsored enterprises play a central role in the US housing finance system, and at the start of their conservatorships held or guaranteed about $5.2 trillion of home mortgage debt. The two firms were often cited as shining examples of public-private partnerships—that is, the harnessing of private capital to advance the social goal of expanding homeownership. But in reality, the hybrid structures of Fannie Mae and Freddie Mac were destined to fail at some point, owing to their singular exposure to residential real estate and moral hazard incentives emanating from the implicit guarantee of their liabilities. We describe the financial distress experienced by the two firms, the events that led the federal government to take dramatic action in an effort to stabilize housing and financial markets, and the various resolution options available to US policymakers at the time; and we evaluate the success of the choice of conservatorship in terms of its effects on financial markets and financial stability, on mortgage supply, and on the financial position of the two firms themselves. Conservatorship achieved its key short-run goals of stabilizing mortgage markets and promoting financial stability during a period of extreme stress. However, conservatorship was intended to be a temporary fix, not a long-term solution, and more than six years later, Fannie Mae and Freddie Mac still remain in conservatorship.

Japan initiated the TICAD process in 1993. In 2016, it was held for the 6th time in Kenya, where Japan promised to invest USD 30 billion in the African continent by 2019. Examining the relationship between ODA and FDI from Japan for the case of Asia, it was clear that Japanese ODA results in a “vanguard effect” on FDI; yen loan, one of the types of ODA, helped the recipient Asian countries to attract three times larger FDI than the total amount of yen loans. In order to attract increased FDI from Japan, African countries need to win yen loans from Japan if wishing to get more Japanese FDI. Although Japan’s tied aid projects can facilitate Japanese companies’ expansion to the recipient countries, it is crucial for them to take into account the OECD-DAC rules. Specifically, upper middle income countries are not eligible for tied loans. Also it is beneficial to keep in mind Japan’s priorities for yen loan such as Global Environmental Problems and Climate Change, Health/Medical Care and Services, Disaster Prevention and Reduction and Human Resource Development. In addition, Japan’s new national effort to export high quality infrastructure (for example, by the Japan Overseas Infrastructure Investment Corporation for Transport and Urban Development (JOIN)) can benefit African countries that urgently need to upgrade urban infrastructure.

The study aimed at examining retention of teachers in secondary schools of the Seventh-Day Adventist (SDA) Church in East Kenya Union Conference (EKUC). It employed a concurrent mixed methods research design and adopted an exploratory approach using a descriptive survey. Out of the twenty secondary schools in the Union, the researcher targeted eleven which sat for the national exams since 2008. The subjects of the study included teachers, principals, the Conferences/Field Education Directors and the BoM chairpersons. The instruments used for data collection were questionnaires for teachers. Interview schedules were organized for education directors, the school BoM chairpersons, the principals and teachers for triangulation. Observation schedule was also organized. This targeted the school infrastructure and generally all what goes on in the school. The school learning facilities and the behavior of teachers in school was also captured here. The other instrument used was the tool for document analysis to collect data for 8 years. Ninety-eight (98) teachers were required to fill the provided questionnaire, but the eleven principals, five education directions and eleven Boards of Management (BoM ) chairpersons were subjected to interviews. Three teachers per school were also interviewed for triangulation purpose. Observations were also done during the visits in schools. Documentary analysis method was also used to gather information on the turnover trends of teachers for eight years. The data collected was analyzed using descriptive statistics such as frequencies, percentages, means and standard deviations. Documentary analysis was done on records about teacher retention. Content analysis was done on responses from interviews and in open-ended questions to identify the emerging themes. The findings show that more teachers were leaving schools than those being employed in most of the years. Generally, it is evident that some teachers left church employment. The turnover was experienced annually. However, teachers intended to remain in the school as long as the administration was cooperative, understanding, appreciative, recognizes their efforts, was caring and was ready to treat them with dignity. The study recommends that the school administration should be cooperative to teachers, by treating them with dignity and appreciating their efforts. There should be stringent measures for motivating teachers, ensuring that they had access to housing and transport and that they were adequately remunerated.

The study aimed at examining retention of teachers in secondary schools of the Seventh-Day Adventist (SDA) Church in East Kenya Union Conference (EKUC). It employed a concurrent mixed methods research design and adopted an exploratory approach using a descriptive survey. Out of the twenty secondary schools in the Union, the researcher targeted eleven which sat for the national exams since 2008. The subjects of the study included teachers, principals, the Conferences/Field Education Directors and the BoM chairpersons. The instruments used for data collection were questionnaires for teachers. Interview schedules were organized for education directors, the school BoM chairpersons, the principals and teachers for triangulation. Observation schedule was also organized. This targeted the school infrastructure and generally all what goes on in the school. The school learning facilities and the behavior of teachers in school was also captured here. The other instrument used was the tool for document analysis to collect data for 8 years. Ninety-eight (98) teachers were required to fill the provided questionnaire, but the eleven principals, five education directions and eleven Boards of Management (BoM ) chairpersons were subjected to interviews. Three teachers per school were also interviewed for triangulation purpose. Observations were also done during the visits in schools. Documentary analysis method was also used to gather information on the turnover trends of teachers for eight years. The data collected was analyzed using descriptive statistics such as frequencies, percentages, means and standard deviations. Documentary analysis was done on records about teacher retention. Content analysis was done on responses from interviews and in open-ended questions to identify the emerging themes. The findings show that more teachers were leaving schools than those being employed in most of the years. Generally, it is evident that some teachers left church employment. The turnover was experienced annually. However, teachers intended to remain in the school as long as the administration was cooperative, understanding, appreciative, recognizes their efforts, was caring and was ready to treat them with dignity. The study recommends that the school administration should be cooperative to teachers, by treating them with dignity and appreciating their efforts. There should be stringent measures for motivating teachers, ensuring that they had access to housing and transport and that they were adequately remunerated.

Performance of an organization relies on the strategic moves and direction that it makes. For all strategies formulated to work, the leadership itself must be strategic. The security sector in Kenya has been faced with a myriad of challenges ranging from low public confidence, poor leadership, incompetence, poor housing and other facilities, limited funding and above all poor strategy formulation and implementation. Strategic leadership is the leader's ability to anticipate, envision, maintain flexibility, and empower others to create strategic change as necessary. This general objective of this study was to establish the influence of strategic leadership on the organizational performance of the Directorate of Criminal Investigations in Nairobi City County, Kenya. The specific objectives of this study were to establish the influence of management competencies on organizational performance of the DCI, to examine the effect of corporate culture on organizational performance of the DCI, to establish the influence of shareholder involvement on organizational performance of the DCI and to determine the effect of ethical practices on performance of the DCI. The study was anchored on trait leadership theory, path-goal leadership theory and the transformation leadership theory. The study used descriptive research design. The target population of this study comprised the senior officers from the 10 units in the DCI in Nairobi City County who total to 141. Stratified random sampling was used to select the sample size of 42 which is 30 percent of the total study population. The study used both primary and secondary data. Primary data was collected using a semi structured questionnaire to be administered to the officers through drop and pick later method. Secondary data was obtained from the DCI strategic plans, records, annual reports and human resource data base. Data collected was analysed through descriptive and inferential statistics by the use of SPSS. Findings were presented by use of tables, frequencies, percentages, means and standard deviation. The study found that given the significance of significance of the variance (p-Value < 0.05) and F-Value is 44.283 and further supported by R-Square = 0.76, it was concluded that management competencies, corporate culture, stakeholder involvement, and ethical practices are all essential strategic leadership aspect that require complete adoption if performance of an organization has to improve to the desired level. Of particular importance to achieve this performance include professional trainings, staff capacity building, possession of exemplary skills and ability, service without fear or favour, and believing in delivery of quality service. The findings of the study will be useful to the security organs in the National Police Service and other security organs within the Republic of Kenya.

In recent decades, a powerful narrative has taken shape which explores the impact of federal housing policies in shaping the highly racialized geography of poverty and privilege which forms the landscape of today's American city. Called the “New Suburban History,” it documents the racial discrimination written into the subsidized home loan policies of the federal government after WWII, based upon the assumption that property values depended upon the maintenance of neighborhood homogeneity on the basis of race and class. The discussion launched by the New Suburban History has focused almost exclusively on the effects of such policies: by lavishing neighborhoods comprised exclusively of white homeowners with federal subsidies, while targeting the neighborhoods of non-whites and renters for red-lining, these programs, it is argued, became self-fulfilling prophecies of neighborhood growth and decline. Neglected in this discussion, however, is a rigorous examination of the roots of the assumption that the value of the single-family residential home depended upon practices of social exclusion designed to “protect” it from physical proximity to non-whites and renters. The guiding assumption, occasionally made explicit, is that racism precluded a more rational approach to the assessment of property values. This paper argues that there was nothing irrational about the regulations developed to protect urban property values in the first decades of the twentieth century. These regulations explicitly sought to boost and maintain real estate values by means of artificial limitations placed on the supply of urban land, an approach which ensured that segments of the population would benefit from the scarcity-induced rise in prices, while others faced exclusion in the process of effecting it. The development of these regulations, and the crisis narratives employed to justify them, is traced here from the municipal zoning framework developed at the National Conference on City Planning to its implementation in New York City in 1916 and Atlanta in 1922. The paper concludes with an analysis of the 1938 Home Owners Loan Corporation (HOLC) “residential security map” of Atlanta, which assigned grades to the city's neighborhoods on the basis of their place in the 1922 zoning scheme, which essentially knew two categories, “exclusive” and “excluded.” Against the standard narrative, which holds that racism distorted conceptions of property values in the twentieth century American city, what is argued here is that the institution of value, and the social categories of privilege and exclusion which it requires, has fundamentally shaped our categories of race.

AbstractWith the rapid advancement of innovative technology, coupled with IT being a core function in contemporary business, there has been an upward trend of multi-national companies (MNCs) reporting a skill deficit in areas such as data analytics and cybersecurity (Columbus, 2017. IBM predicts demand for data scientists will soar 28% By 2020. Forbes; NeSmith, 2018. The cybersecurity gap is an industry crisis. Forbes). In a recent survey with over 3,000 CIOs, 65% indicated their organizations were unable to maintain par with the progression of technology in areas such as data analytics and security due to a lack of adequate talent (Harvey Nash &amp; KPMG, 2018. CIO survey 2018). Although, organizations have recently started to expand their talent pipeline following a neurological breakthrough: research as well as anecdotal evidence suggests adults with mild forms of autism display above-average intelligence, increased attention focus, and high visual–spatial abilities; a combination in high market demand for roles such as software testing, data analysis, cybersecurity, and engineering due to their uncanny ability with pattern recognition, information processing, analytics, and attention to detail.These auspicious developments come at the helm of an increasing rate of governments around the world implementing provisions to their labour regulations towards equitable hiring of people with disabilities (Myors et al., 2017. Perspectives from 22 countries on the legal environment for selection. Handbook of Employee Selection. 659–677. Research Collection Lee Kong Chian School of Business.). Some, such as France, Japan, Kenya, Korea, and Taiwan, have gone so far as to set quota targets (Myors et al., 2017. Perspectives from 22 countries on the legal environment for selection. Handbook of Employee Selection. 659–677. Research Collection Lee Kong Chian School of Business.). The implication for organizations is that they need to develop disability-inclusive recruitment and selection systems along with work designs and environments that are disability friendly. But what does this mean in practice? What does a disability-inclusive recruitment and selection system look like?Enter DXC Technology (DXC): born out of a merger between global conglomerate Computer Science Corporation and Hewlett Packard Enterprise, generating close to $25 billion annually in revenue, with clients across more than 70 countries, they strategically became a pioneer in the digital transformation that was taking place globally. In the wake of the breakthrough in employment diversity, DXC recognized this as an opportunity to gain a critical edge within the increasingly competitive talent pool market. First, design a program of their own for recruiting and selecting adults with high functioning autism. Next, through a collaboration with various universities including the University of Queensland and Macquarie University, Neurodiversity Hubs were established; an initiative designed to assist neurodivergent students with obtaining work experience and internships. In doing so, they faced the following key challenges: How could they design a recruitment and selection strategy for neurodivergent individuals that was equitable, ethical, and efficient? In particular, where could they find suitable neurodivergent candidates, what criteria should they use to select them, and how should they handle unsuccessful candidates to ensure beneficial outcomes for all stakeholders?

Dr. Loran B. Smith passed away in Topeka, Kansas, on July 24, 2009. He was born on July 23, 1946. He was the son of Gordon T and Edith A (Hibbard) Smith of Medford, Massachusetts. Loran received his bachelors degree at Salem State College (Massachusetts) in 1968, a masters from Oklahoma State in 1971, and then taught at Black Hills State (Spearfish, South Dakota) from 1971–1974 and Augustana College in Souix Falls from 1974–1977. He received his Ph.D. from the University of Nebraska-Lincoln in 1980 and taught at Missouri Southern State College in Joplin until 1982. He then came to Washburn University of Topeka, where he taught until his death. While “Doc” Smith (as the students referred to him) published sufficiently enough to be awarded tenure and promotion to professor, that was not his forte. Loran was a gifted teacher. His CV lists 23 teaching awards, including Washburn's Faculty Certificate of Merit, a university-wide teaching honor based on student elections, from 1985–1998. Loran was also extremely active in faculty governance and other service to the university and the Topeka community. He was on the university's faculty governing body from 1996–2006, serving as its vice president in 2002 and president from 2003–2005. He was the chairman of the Social Science Division almost all of the 1990s and he also served as the chairman of the college's curriculum committee during that same time span. As Washburn is an open-admission university, we have retention problems not experienced by most universities. Loran researched, organized, and ran a college experience program for at-risk students. He was very active in ASPA, serving as the Kansas chapter president from 1987–1988, indeed, his auto license plate read “KS ASPA” and was purchased for him by students he had recruited into ASPA. Loran's main area of academic interest was state and local government and he was the election night expert for one of the local TV stations here in the capital of Kansas from 1984–1992. What occupied most of his time and energy outside of his official academic duties was serving as the faculty advisor for a local chapter of the Sigma Phi Epsilon fraternity. Doc Smith took what was a typical college fraternity and turned it into a modern association of men that consistently had the highest average GPA of all the fraternities and sororities on campus. It was not unusual for Loran to pay for a student's tuition and fraternity house bill, buy students books, and lend money to a needy student. Loran had a reputation for frugality (his apartment had a TV but no cable, a rotary phone, and he rented all of his furniture and appliances). Loran's tightness with money turned out to be a big benefit for the fraternity. One chapter official put it this way, “Through his notorious tight-fisted watch over finances, the Chapter was able to wipe out a significant debt to the National Housing Corporation ahead of schedule and helped the chapter build a significant savings by 2000.” People who knew Loran thought that he was not married but Loran was married to his job. Not only was Loran in his office nearly every evening until 10:00 p.m., but he was there all day Saturday and Sunday too, and, more often than not, there was a student in that office talking with him.

An owners corporation is the legal entity in Victoria that holds jointly owned assets in housing developments such as apartments, medium density townhouses and master planned estates. In Victoria, the legislation governing these entities is the Owners Corporations Act 2006 and specific sections of the Subdivision Act 1988. Conflicts in owners corporations are not uncommon and the owners corporation or strata managers may informally mediate disputes. This article will outline research into the experience of conflict in owners corporations from the perspective of strata managers and discuss mediator ethics in this context. Managers, as informal ‘insider’ mediators, may experience a number of ethical dilemmas, most notably the issue of impartiality/ neutrality. They are part of a growing group of mediators that operate outside of the National Mediation Accreditation System. The article suggests the need for a community of practice of managers who informally mediate so that ethical concerns in their specific context can be shared and debated.

After food and clothing, housing is the third basic requirement of mankind. The first effort towards institutional housing in India was made through British with establishment of Municipalities and Improvement Trusts. After independence in the year 1947, housing became the responsibility of the government and received third major allocation in the First Five Year Plan by the Central Government of India. The National Housing and Habitat Policy, 1998 emphasized on changing role of government from direct provider to enabler and the private sector is formally invited to participate in housing development. Amritsar is second metropolitan city of Punjab having population of 11.33 lakhs as per 2011 census. The city is facing fast urbanization growth that lead to increased housing demand. The city has different institutions that are working for the provision of housing including Municipal Corporation, Housing Board, Improvement Trust, Departmental Housing and Formal Private Sector Housing but still there exists the housing shortage of 21,504 with inclusion of non-durable structures. The paper aims at working out the contribution made by different institutions towards planned housing development in Amritsar out of total residential development. This paper examines the relationship between total residential development and institutional residential development in Amritsar.

BackgroundUnder the National Housing Strategy, the Canadian government will make historic investments in housing over the next decade. The Canadian Mortgage and Housing Corporation is leading a research strategy to evaluate the impact of these investments. As part of this initiative, the Manitoba Center for Health Policy is conducting a pilot study to determine whether administrative data can be used to assess impacts, specifically looking at health, education and involvement in the justice system. ApproachUsing administrative data we tested for changes in healthcare use and justice involvement in the two years before and after a cohort of individuals moved into public housing. Additionally, to determine if changes in the outcomes over time were unique to public housing, we included a matched comparison group of individuals who did not reside in public housing. GLM with generalized estimating equations tested for differences over time and between cohorts in the number of hospitalizations, inpatient days, emergency department visits, and contacts with the criminal justice system. The data were modeled using a Poisson distribution (rate ratio, RR). Results Compared to the matched cohort, individuals accepted into public housing showed a significant decline in number of hospitalizations (pre RR=1.58 (1.53, 1.63), post RR=1.23 (1.19, 1.27), days in hospital (pre RR=1.66 (1.64, 1.68), post RR=1.24 (1.23, 1.26) and visits to the emergency department (pre RR=1.57 (1.52, 1.62), post RR=1.42 (1.38, 1.47). A trend towards fewer involvements with the criminal justice system was also observed (pre RR=1.37 (1.32, 1.43), post RR=1.28 (1.22, 1.34). No significant differences were noted for total respiratory morbidity or high school grades. ConclusionAdministrative data show good potential to be used for the evaluation of public housing impacts on a wide range of health and social outcomes. Additional indicator comparisons will be reported at the conference.

Abstract Objectives Kenya has legislation and policies on maternity leave and workplace support for breastfeeding (BF), and breastmilk expression. The extent to which this framework influences the BF practices of low-wage mothers is unknown. The purpose of this study was to understand the influences of EBF for 6 mo among mothers employed in the commercial agriculture and tourism industries. Methods We conducted in-depth interviews with employed mothers (n = 25), husbands of employed mothers (n = 10), managers of commercial flower farms and hotels (n = 8), daycare directors (n = 22), and health care providers (n = 20) in Naivasha, Kenya. Results Despite a widespread recognition of the recommended 6 months duration for EBF, employed mothers describe early cessation of EBF in preparation for their return to work, following a mandated 3-mo maternity leave. Husbands of employed women support EBF and would like to see the duration of EBF extended, but note similar challenges. Managers support lactating mothers through flexible work schedules and duties, yet few farms or hotels have designated lactation areas, and most recognize that mothers prefer to arrive later or leave early rather than visit children to feed during the workday. Daycare directors describe lack of refrigeration for expressed milk, and low interest from mothers in leaving expressed milk to feed their children during the workday. Employers with on-site housing and/or daycare report a more favorable environment to support EBF. Health care providers perceive low-wage, maternal employment as a challenge to 6 months of EBF, yet see childcare and a strengthened continuum of education from antenatal care to immunization services and community outreach as opportunities to improve EBF promotion. Conclusions Beliefs about optimal BF practices do not align with practice. Mothers employed in low-wage work receive some benefits from their employers to support child care responsibilities, but distance from daycare, a low efficacy for expressing and storing milk, and lack of support for milk expression currently make EBF unattainable for most mothers in these industries. Interventions to improve the desirability and feasibility of milk expression are needed to strengthen the opportunity for EBF for employed mothers. Funding Sources Fogarty International Center, National Institutes of Health.

The 1991 Budget, described by Ruth Richardson in the news media as “the Mother of all Budgets”, in effect represents the most brutal assault on the welfare state we have witnessed in New Zealand. Its provisions have been even more far-reaching than the Treasury ideologues and other members of the New Right might have dreamed possible in the heady days of the 1980s. In terms of social policy we have seen a disestablishment of the foundations of the welfare state: the move from universalistic premises to targeting social assistance; the privatisation of the health system; the commercialisation of the Housing Corporation; a reneging on promises in superannuation and education; the emergence of greater state surveillance in the form of “information sharing” between government agencies. All this as part of devising “a strategy for enterprise and growth” based on three objectives – the reform of the labour market (completed under the Employment Contracts Act, 1991), “redesigning” the welfare state, and managing fiscal problems. Ironically, like Saddam’s conquest of Kuwait, Ruth Richardson’s strategy has turned out to be full of empty promises and U-turns. The “Mother of all Budgets” gave birth to a puny child which has needed all the life support systems that modern neo-liberal politics demand: expert PR to obfuscate the real issues; sheer repetition of claims; the stifling of internal dissent; and the stubborn ideological refusal to admit that many policies have been the product of haste, compromise and collusion. The tertiary education “reforms” put in place as a result of the 1991 July Budget are a perfect illustration – a case in point. The Minister of Finance’s speech as the preamble to the Budget reveals in general technocratic terms the place of education: A key element of the Government’s strategy is to boost skills and technological knowledge throughout society. In an increasingly competitive world, the quality of our education, science and technology will play a big role in our future prosperity (Budget 1991, p. 7). In practical policy terms for education what does this mean? The document, Education Policy (1991, p. 3) lays out the four key elements of the new policy: Parents as First Teachers; The Achievement Initiative; The National Certificate; and Study Right. Only the last of these is in the area of tertiary education. This paper, accordingly, will concentrate mainly on examining the changes brought about by the introduction of Study Right. It will also outline briefly and make some comment on the new capital charging regime to be introduced for all tertiary institutions in 1993. The paper concludes with a discussion of the notion of competitive neutrality...

The Equal Employment Opportunity Commission (EEOC) was established in 1965 to implement Title VII of the Civil Rights Act of 1964, which made it illegal to discriminate against an individual in employment on the basis of race, color, religion, sex or national origin. Coming into the 1960s, the employment opportunity that privileged the white male was much more than a job. By the 1960s, growing numbers of white men had employment that gave them steadily rising real earnings, often with decades of tenure at one organization. The “career-with-one-company” (CWOC) that had become the employment norm by the beginning of the 1960s included health insurance and a defined-benefit pension, both funded by the employee’s business corporation or government agency. CWOC is what, in the decades immediately after World War II, turned much of white America into a growing and thriving middle class. This was a white middle class made up of, at the lower end, blue-collar workers with no more than a high-school education. Union representation in collective bargaining enforced the unions’ first-hired, last fired “seniority” principle while securing wage increases in step with productivity growth, with “cost-of-living allowances” that adjusted wages for inflation usually built into the contracts. Aided by government subsidies such as the federal GI Bill and tuition-free higher education at state “land grant” colleges, the male offspring of the white blue-collar worker had ample opportunity to transition to higher incomes, superior benefits, and even more employment security as a white-collar worker. In the 1950s, the white male who had recently ascended to the upper echelons of the middle class became known as “the organization man.” In the immediate aftermath of the 1964 Civil Rights Act, African Americans with no more than a high-school education gained access to CWOC employment at the blue-collar level. Owing to strong demand for production workers in the 1960s and 1970s and affirmative-action support under the EEOC, Blacks were making inroads into white-male privilege by gaining substantial access to well-paid and secure operative and craft occupations; big steps up from the common-laborer jobs into which they had previously been segregated. In the first Working Paper of this series https://www.ineteconomics.org/research/research-papers/how-the-disappearance-of-unionized-jobs-obliterated-an-emergent-black-middle-class, we outlined how the decline of unionized jobs from the beginning of the 1980s decimated an emergent African American blue-collar middle class. Over the decades it became clear, however, that, while African Americans were hit earlier and harder than whites, they were not the only ones to fall out of the middle class. Increasingly, white blue-collar workers with no more than a high-school education also lost their middle-class status as the ideology that companies should be run to “maximize shareholder value” put a permanent end to the CWOC norm. Over subsequent decades and up to the present, growing numbers of American workers with only a high-school education, regardless of race, have experienced stagnating incomes, downward socioeconomic mobility, and even, at certain times, declining life expectancy. In this, the second working paper of our Fifty Years After book manuscript, we provide a statistical overview of the changes in employment and earnings of Blacks since the mid-1960s. If Title VII of the Civil Rights Act of 1964, along with other anti-discrimination laws from that period, and the formation of the Equal Employment Opportunity Commission promised progress toward racial equality in employment and general well-being, the current situation shows a very troubling picture. Across all dimensions of economic well-being that are dependent on access to decent paying, secure jobs, Blacks fare worse than whites. We present the most recent available data on the occupations (for 2019) and the industries (for 2018) in which the different Black, white, Hispanic, and Asian members of the U.S. labor force are employed. Then, using the decennial censuses, we examine the distributions of Blacks across aggregate categories of occupations from 1960 to 2010 to see the changing pattern of jobs held by Blacks, in broad terms, from the time of the Civil Rights Act to the present. We then look at the differences in Black and white unemployment and wage rates, with and without accounting for differences in education. The racial gap in wages, after accounting for education level, has widened. Stable jobs that enable employees to share in productivity gains and hence increase their real earnings over time facilitate the accumulation of wealth. In its various forms, wealth influences the current and future well-being of families and their children by enabling investments in education and training, providing savings to offset unforeseen circumstances, and funding retirement. Although manifest progress has been made by a portion of better-educated Blacks, the overall picture for wealth accumulation by Blacks in comparison with whites is grim. A race-based wealth gap should be no surprise, as access of African Americans to stable, well-paid jobs has always been much less than for whites. Yet, the size of wealth disparities is extremely large and has worsened over the last fifty years. Currently the median family wealth for whites is ten times that of Blacks. We examine the wealth gap within separate categories, including housing equity, housing stability measured by delinquency on mortgages and foreclosure, retirement savings and liquid savings, corporate shareholding, and student-loan debt. We also look at health insurance coverage because it functions, in part, like savings that can be called upon to deal with unanticipated events. And lack of health insurance can wipe out one’s accumulated wealth should one require hospitalization and/or expensive drugs. In every one of these components of wealth, Blacks trail whites by large and increasing amounts. Each of these indicators reflects the persistent and even growing Black-white disparities in earnings, employment security, and career patterns over time. Which leaves us with the question that the “Fifty Years After” project seeks to answer: What happened to equal employment opportunity? For a quest for economic equality to become a reality, the pay and stability of employment for Blacks must be improved far more than for whites. But in view of the downward mobility of white workers, even a substantial closing of the Black-white income gap will not solve the problems of poverty and injustice in the United States. Contrary to the situation in the 1960s, in the presence of the impoverished and vulnerable American working class of the 2020s, “equal employment opportunity” will not yield the upward socioeconomic mobility for Blacks that was possible in the 1960s and 1970s. The Covid-19 crisis is having an especially devastating impact on people of color, but workers of every race and ethnicity are feeling immense pain. Even when the public-health crisis has abated, the gargantuan political task for the years and decades ahead will be the restoration of employment opportunity that will enable all Americans to live healthy, secure, and happy lives.

The use of the family home as a setting for television sitcoms (situation comedies) has long been recognised for its ability to provide audiences with an identifiable site of ontological security (much discussed by Giddens, Scannell, Saunders and others). From the beginnings of American sitcoms with such programs as Leave it to Beaver, and through the trail of The Brady Bunch, The Cosby Show, Roseanne, The Fresh Prince of Bel Air, and on to Home Improvement, That 70s Show and How I Met Your Mother, the US has led the way with screenwriters and producers capitalising on the value of using the suburban family dwelling as a fixed setting. The most obvious advantage is the use of an easily constructed and inexpensive set, most often on a TV studio soundstage requiring only a few rooms (living room, kitchen and bedroom are usually enough to set the scene), and a studio audience. In Singapore, sitcoms have had similar successes; portraying the lives of ‘ordinary people’ in their home settings. Some programs have achieved phenomenal success, including an unprecedented ten year run for Phua Chu Kang Pte Ltd from 1996-2007, closely followed by Under One Roof (1994-2000 and an encore season in 2002), and Living with Lydia (2001-2005). This article furthers Blunt and Dowling’s exploration of the “critical geography” of home, by providing a focused analysis of home-based sitcoms in the nation-state of Singapore. The use of the home tells us a lot. Roseanne’s cluttered family home represents a lived reality for working-class families throughout the Western world. In Friends, the seemingly wealthy ‘young’ people live in a fashionable apartment building, while Seinfeld’s apartment block is much less salubrious, indicating (in line with the character) the struggle of the humble comedian. Each of these examples tells us something about not just the characters, but quite often about class, race, and contemporary societies. In the Singaporean programs, the home in Under One Roof (hereafter UOR) represents the major form of housing in Singapore, and the program as a whole demonstrates the workability of Singaporean multiculturalism in a large apartment block. Phua Chu Kang Pte Ltd (PCK) demonstrates the entrepreneurial abilities of even under-educated Singaporeans, with its lead character, a building contractor, living in a large freestanding dwelling – generally reserved for the well-heeled of Singaporean society. And in Living with Lydia (LWL) (a program which demonstrates Singapore’s capacity for global integration), Hong Kong émigré Lydia is forced to share a house (less ostentatious than PCK’s) with the family of the hapless Billy B. Ong. There is perhaps no more telling cultural event than the sitcom. In the 1970s, The Brady Bunch told us more about American values and habits than any number of news reports or cop shows. A nation’s identity is uncovered; it bares its soul to us through the daily tribulations of its TV households. In Singapore, home-based sitcoms have been one of the major success stories in local television production with each of these three programs collecting multiple prizes at the region-wide Asian Television Awards. These sitcoms have been able to reflect the ideals and values of the Singaporean nation to audiences both at ‘home’ and abroad. This article explores the worlds of UOR, PCK, and LWL, and the ways in which each of the fictional homes represents key features of the multi-ethnic, multi-cultural Singapore. Through ownership and regulation, Singaporean TV programs operate as a firm link between the state and its citizens. These sitcoms follow regular patterns where the ‘man of the house’ is more buffoon than breadwinner – in a country defined by its neo-Confucian morality, sitcoms allow a temporary subversion of patriarchal structures. In this article I argue that the central theme in Singaporean sitcoms is that while home is a personal space, it is also a valuable site for national identities to be played out. These identities are visible in the physical indicators of the exterior and interior living spaces, and the social indicators representing a benign patriarchy and a dominant English language. Structure One of the key features of sitcoms is the structure: cold open – titles – establishing shot – opening scene. Generally the cold opening (aka “the teaser”) takes place inside the home to quickly (re)establish audience familiarity with the location and the characters. The title sequence then features, in the case of LWL and PCK, the characters outside the house (in LWL this is in cartoon format), and in UOR (see Figure 1) it is the communal space of the barbeque area fronting the multi-story HDB (Housing Development Board) apartment blocks. Figure 1: Under One Roof The establishing shot at the end of each title sequence, and when returning from ad breaks, is an external view of the characters’ respective dwellings. In Seinfeld this establishing shot is the New York apartment block, in Roseanne it is the suburban house, and the Singaporean sitcoms follow the same format (see Figure 2). Figure 2: Phua Chu Kang External Visions of the Home This emphasis on exterior buildings reminds the viewer that Singaporean housing is, in many ways, unique. As a city-state (and a young one at that) its spatial constraints are particularly limiting: there simply isn’t room for suburban housing on quarter acre blocks. It rapidly transformed from an “empty rock” to a scattered Malay settlement of bay and riverside kampongs (villages) recognisable by its stilt houses. Then in the shadow of colonialism and the rise of modernity, the kampongs were replaced in many cases by European-inspired terrace houses. Finally, in the post-colonial era high-rise housing began to swell through the territory, creating what came to be known as the “HDB new town”, with some 90% of the population now said to reside in HDB units, and many others living in private high-rises (Chang 102, 104). Exterior shots used in UOR (see Figure 3) consistently emphasise the distinctive HDB blocks. As with the kampong housing, high-rise apartments continue notions of communal living in that “Living below, above and side by side other people requires tolerance of neighbours and a respect towards the environment of the housing estate for the good of all” (104). The provision of readily accessible public housing was part of the “covenant between the newly enfranchised electorate and the elected government” (Chua 47). Figure 3: Establishing shot from UOR In UOR, we see the constant interruption of the lives of the Tan family by their multi-ethnic neighbours. This occurs to such an extent as to be a part of the normal daily flow of life in Singaporean society. Chang argues that despite the normally interventionist activities of the state, it is the “self-enforcing norms” of behaviour that have worked in maintaining a “peaceable society in high-rise housing” (104). This communitarian attitude even extends to the large gated residence of PCK, home to an almost endless stream of relatives and friends. The gate itself seems to perform no restrictive function. But such a “peaceable society” can also be said to be a result of state planning which extends to the “racial majoritarianism” imposed on HDB units in the form of quotas determining “the actual number of households of each of the three major races [Chinese, Malay and Indian] … to be accommodated in a block of flats” (Chua 55). Issues of race are important in Singapore where “the inscription of media imagery bears the cultural discourse and materiality of the social milieu” (Wong 120) perhaps nowhere more graphically illustrated than in the segregation of TV channels along linguistic / cultural lines. These 3 programs all featured on MediaCorp TV’s predominantly English-language Channel 5 and are, in the words of Roland Barthes, “anchored” by dint of their use of English. Home Will Eat Itself The consumption of home-based sitcoms by audiences in their own living-rooms creates a somewhat self-parodying environment. As John Ellis once noted, it is difficult to escape from the notion that “TV is a profoundly domestic phenomenon” (113) in that it constantly attempts to “include the audiences own conception of themselves into the texture of its programmes” (115). In each of the three Singaporean programs living-rooms are designed to seat characters in front of a centrally located TV set – at most all the audience sees is the back of the TV, and generally only when the TV is incorporated into a storyline, as in the case of PCK in Figure 4 (note the TV set in the foreground). Figure 4: PCK Even in this episode of PCK when the lead characters stumble across a pornographic video starring one of the other lead characters, the viewer only hears the program. Perhaps the most realistic (and acerbic) view of how TV reorganises our lives – both spatially in the physical layout of our homes, and temporally in the way we construct our viewing habits (eating dinner or doing the housework while watching the screen) – is the British “black comedy”, The Royle Family. David Morley (443) notes that “TV and other media have adapted themselves to the circumstances of domestic consumption while the domestic arena itself has been simultaneously redefined to accommodate their requirements”. Morley refers to The Royle Family’s narrative that rests on the idea that “for many people, family life and watching TV have become indistinguishable to the extent that, in this fictional household, it is almost entirely conducted from the sitting positions of the viewers clustered around the set” (436). While TV is a central fixture in most sitcoms, its use is mostly as a peripheral thematic device with characters having their viewing interrupted by the arrival of another character, or by a major (within the realms of the plot) event. There is little to suggest that “television schedules have instigated a significant restructuring of family routines” as shown in Livingstone’s audience-based study of UK viewers (104). In the world of the sitcom, the temporalities of characters’ lives do not need to accurately reflect that of “real life” – or if they do, things quickly descend to the bleakness exemplified by the sedentary Royles. As Scannell notes, “broadcast output, like daily life, is largely uneventful, and both are punctuated (predictably and unpredictably) by eventful occasions” (4). To show sitcom characters in this static, passive environment would be anathema to the “real” viewer, who would quickly lose interest. This is not to suggest that sitcoms are totally benign though as with all genres they are “the outcome of social practices, received procedures that become objectified in the narratives of television, then modified in the interpretive act of viewing” (Taylor 14). In other words, they feature a contextualisation that is readily identifiable to members of an established society. However, within episodes themselves, it as though time stands still – character development is almost non-existent, or extremely slow at best and we see each episode has “flattened past and future into an eternal present in which parents love and respect one another, and their children forever” (Taylor 16). It takes some six seasons before the character of PCK becomes a father, although in previous seasons he acts as a mentor to his nephew, Aloysius. Contained in each episode, in true sitcom style, are particular “narrative lines” in which “one-liners and little comic situations [are] strung on a minimal plot line” containing a minor problem “the solution to which will take 22 minutes and pull us gently through the sequence of events toward a conclusion” (Budd et al. 111). It is important to note that the sitcom genre does not work in every culture, as each locale renders the sitcom with “different cultural meanings” (Nielsen 95). Writing of the failure of the Danish series Three Whores and a Pickpocket (with a premise like that, how could it fail?), Nielsen (112) attributes its failure to the mixing of “kitchen sink realism” with “moments of absurdity” and “psychological drama with expressionistic camera work”, moving it well beyond the strict mode of address required by the genre. In Australia, soap operas Home and Away and Neighbours have been infinitely more popular than our attempts at sitcoms – which had a brief heyday in the 1980s with Hey Dad..!, Kingswood Country and Mother and Son – although Kath and Kim (not studio-based) could almost be counted. Lichter et al. (11) state that “television entertainment can be ‘political’ even when it does not deal with the stuff of daily headlines or partisan controversy. Its latent politics lie in the unavoidable portrayal of individuals, groups, and institutions as a backdrop to any story that occupies the foreground”. They state that US television of the 1960s was dominated by the “idiot sitcom” and that “To appreciate these comedies you had to believe that social conventions were so ironclad they could not tolerate variations. The scripts assumed that any minute violation of social conventions would lead to a crisis that could be played for comic results” (15). Series like Happy Days “harked back to earlier days when problems were trivial and personal, isolated from the concerns of a larger world” (17). By the late 1980s, Roseanne and Married…With Children had “spawned an antifamily-sitcom format that used sarcasm, cynicism, and real life problems to create a type of in-your-face comedy heretofore unseen on prime time” (20). This is markedly different from the type of values presented in Singaporean sitcoms – where filial piety and an unrelenting faith in the family unit is sacrosanct. In this way, Singaporean sitcoms mirror the ideals of earlier US sitcoms which idealise the “egalitarian family in which parental wisdom lies in appeals to reason and fairness rather than demands for obedience” (Lichter et al. 406). Dahlgren notes that we are the products of “an ongoing process of the shaping and reshaping of identity, in response to the pluralised sets of social forces, cultural currents and personal contexts encountered by individuals” where we end up with “composite identities” (318). Such composite identities make the presentation (or re-presentation) of race problematic for producers of mainstream television. Wong argues that “Within the context of PAP hegemony, media presentation of racial differences are manufactured by invoking and resorting to traditional values, customs and practices serving as symbols and content” (118). All of this is bound within a classificatory system in which each citizen’s identity card is inscribed as Chinese, Malay, Indian or Other (often referred to as CMIO), and a broader social discourse in which “the Chinese are linked to familial values of filial piety and the practice of extended family, the Malays to Islam and rural agricultural activities, and the Indians to the caste system” (Wong 118). However, these sitcoms avoid directly addressing the issue of race, preferring to accentuate cultural differences instead. In UOR the tables are turned when a none-too-subtle dig at the crude nature of mainland Chinese (with gags about the state of public toilets), is soon turned into a more reverential view of Chinese culture and business acumen. Internal Visions of the Home This reverence for Chinese culture is also enacted visually. The loungeroom settings of these three sitcoms all provide examples of the fashioning of the nation through a “ubiquitous semi-visibility” (Noble 59). Not only are the central characters in each of these sitcoms constructed as ethnically Chinese, but the furnishings provide a visible nod to Chinese design in the lacquered screens, chairs and settees of LWL (see Figure 5.1), in the highly visible pair of black inlaid mother-of-pearl wall hangings of UOR (see Figure 5.2) and in the Chinese statuettes and wall-hangings found in the PCK home. Each of these items appears in the central view of the shows most used setting, the lounge/family room. There is often symmetry involved as well; the balanced pearl hangings of UOR are mirrored in a set of silk prints in LWL and the pair of ceramic Chinese lions in PCK. Figure 5.1: LWL Figure 5.2: UOR Thus, all three sitcoms feature design elements that reflect visible links to Chinese culture and sentiments, firmly locating the sitcoms “in Asia”, and providing a sense of the nation. The sets form an important role in constructing a realist environment, one in which “identification with realist narration involves a temporary merger of at least some of the viewer’s identity with the position offered by the text” (Budd et al. 110). These constant silent reminders of the Chinese-based hegemon – the cultural “majoritarianism” – anchors the sitcoms to a determined concept of the nation-state, and reinforces the “imaginative geographies of home” (Blunt and Dowling 247). The Foolish “Father” Figure in a Patriarchal Society But notions of a dominant Chinese culture are dealt with in a variety of ways in these sitcoms – not the least in a playful attitude toward patriarchal figures. In UOR, the Tan family “patriarch” is played by Moses Lim, in PCK, Gurmit Singh plays Phua and in LWL Samuel Chong plays Billy B. Ong (or, as Lydia mistakenly refers to him Billy Bong). Erica Sharrer makes the claim that class is a factor in presenting the father figure as buffoon, and that US sitcoms feature working class families in which “the father is made to look inept, silly, or incompetent have become more frequent” partly in response to changing societal structures where “women are shouldering increasing amounts of financial responsibility in the home” (27). Certainly in the three series looked at here, PCK (the tradesman) is presented as the most derided character in his role as head of the household. Moses Lim’s avuncular Tan Ah Teck is presented mostly as lovably foolish, even when reciting his long-winded moral tales at the conclusion of each episode, and Billy B. Ong, as a middle-class businessman, is presented more as a victim of circumstance than as a fool. Sharrer ponders whether “sharing the burden of bread-winning may be associated with fathers perceiving they are losing advantages to which they were traditionally entitled” (35). But is this really a case of males losing the upper hand? Hanke argues that men are commonly portrayed as the target of humour in sitcoms, but only when they “are represented as absurdly incongruous” to the point that “this discursive strategy recuperates patriarchal notions” (90). The other side of the coin is that while the “dominant discursive code of patriarchy might be undone” (but isn’t), “the sitcom’s strategy for containing women as ‘wives’ and ‘mothers’ is always contradictory and open to alternative readings” (Hanke 77). In Singapore’s case though, we often return to images of the women in the kitchen, folding the washing or agonising over the work/family dilemma, part of what Blunt and Dowling refer to as the “reproduction of patriarchal and heterosexist relations” often found in representations of “the ideal’ suburban home” (29). Eradicating Singlish One final aspect of these sitcoms is the use of language. PM Lee Hsien Loong once said that he had no interest in “micromanaging” the lives of Singaporeans (2004). Yet his two predecessors (PM Goh and PM Lee Senior) both reflected desires to do so by openly criticising the influence of Phua Chu Kang’s liberal use of colloquial phrases and phrasing. While the use of Singlish (or Singapore Colloquial English / SCE) in these sitcoms is partly a reflection of everyday life in Singapore, by taking steps to eradicate it through the Speak Good English movement, the government offers an intrusion into the private home-space of Singaporeans (Ho 17). Authorities fear that increased use of Singlish will damage the nation’s ability to communicate on a global basis, withdrawing to a locally circumscribed “pidgin English” (Rubdy 345). Indeed, the use of Singlish in UOR is deliberately underplayed in order to capitalise on overseas sales of the show (which aired, for example, on Australia’s SBS television) (Srilal). While many others have debated the Singlish issue, my concern is with its use in the home environment as representative of Singaporean lifestyles. As novelist Hwee Hwee Tan (2000) notes: Singlish is crude precisely because it’s rooted in Singapore’s unglamorous past. This is a nation built from the sweat of uncultured immigrants who arrived 100 years ago to bust their asses in the boisterous port. Our language grew out of the hardships of these ancestors. Singlish thus offers users the opportunity to “show solidarity, comradeship and intimacy (despite differences in background)” and against the state’s determined efforts to adopt the language of its colonizer (Ho 19-20). For this reason, PCK’s use of Singlish iterates a “common man” theme in much the same way as Paul Hogan’s “Ocker” image of previous decades was seen as a unifying feature of mainstream Australian values. That the fictional PCK character was eventually “forced” to take “English” lessons (a storyline rapidly written into the program after the direct criticisms from the various Prime Ministers), is a sign that the state has other ideas about the development of Singaporean society, and what is broadcast en masse into Singaporean homes. Conclusion So what do these home-based sitcoms tell us about Singaporean nationalism? Firstly, within the realms of a multiethnic society, mainstream representations reflect the hegemony present in the social and economic structures of Singapore. Chinese culture is dominant (albeit in an English-speaking environment) and Indian, Malay and Other cultures are secondary. Secondly, the home is a place of ontological security, and partial adornment with cultural ornaments signifying Chinese culture are ever-present as a reminder of the Asianness of the sitcom home, ostensibly reflecting the everyday home of the audience. The concept of home extends beyond the plywood-prop walls of the soundstage though. As Noble points out, “homes articulate domestic spaces to national experience” (54) through the banal nationalism exhibited in “the furniture of everyday life” (55). In a Singaporean context, Velayutham (extending the work of Morley) explores the comforting notion of Singapore as “home” to its citizens and concludes that the “experience of home and belonging amongst Singaporeans is largely framed in the materiality and social modernity of everyday life” (4). Through the use of sitcoms, the state is complicit in creating and recreating the family home as a site for national identities, adhering to dominant modes of culture and language. References Blunt, Alison, and Robyn Dowling. Home. London: Routledge, 2006. Budd, Mike, Steve Craig, and Clay Steinman. Consuming Environments: Television and Commercial Culture. New Jersey: Rutgers UP, 1999. Chang, Sishir. “A High-Rise Vernacular in Singapore’s Housing Development Board Housing.” Berkeley Planning Journal 14 (2000): 97-116. Chua, Beng Huat. “Public Housing Residents as Clients of the State.” Housing Studies 15.1 (2000). Dahlgren, Peter. “Media, Citizenship and Civic Culture”. Mass Media and Society. 3rd ed. Eds. James Curran and Michael Gurevitch. London: Arnold, 2000. 310-328. Ellis, John. Visible Fictions: Cinema, Television, Video. London: Routledge & Kegan Paul, 1982. Hanke, Robert. “The ‘Mock-Macho’ Situation Comedy: Hegemonic Masculinity and its Reiteration.” Western Journal of Communication 62.1 (1998). Ho, Debbie G.E. “‘I’m Not West. I’m Not East. So How Leh?’” English Today 87 22.3 (2006). Lee, Hsien Loong. “Our Future of Opportunity and Promise.” National Day Rally 2004 Speech. 29 Apr. 2007 http://www.gov.sg/nd/ND04.htm>. Lichter, S. Robert, Linda S. Lichter, and Stanley Rothman. Prime Time: How TV Portrays American Culture. Washington D.C.: Regnery Publishing, 1994. Livingstone, Sonia. Young People and New Media: Childhood and the Changing Media Environment. London: Sage, 2002 Morley, David. “What’s ‘Home’ Got to Do with It? Contradictory Dynamics in the Domestication of Technology and the Dislocation of Domesticity.” European Journal of Cultural Studies 6 (2003). Noble, Greg. “Comfortable and Relaxed: Furnishing the Home and Nation.” Continuum: Journal of Media and Cultural Studies 16.1 (2002). Rubdy, Rani. “Creative Destruction: Singapore’s Speak Good English Movement.” World Englishes 20.3 (2001). Scannell, Paddy. “For a Phenomenology of Radio and Television.” Journal of Communication 45.3 (1995). Scharrer, Erica. “From Wise to Foolish: The Portrayal of the Sitcom Father, 1950s-1990s.” Journal of Broadcasting and Electronic Media 45.1 (2001). Srilal, Mohan. “Quick Quick: ‘Singlish’ Is Out in Re-education Campaign.” Asia Times Online (28 Aug. 1999). Tan, Hwee Hwee. “A War of Words over ‘Singlish’: Singapore’s Government Wants Its Citizens to Speak Good English, But They Would Rather Be ‘Talking Cock’.” Time International 160.3 (29 July 2002). Taylor, Ella. “From the Nelsons to the Huxtables: Genre and Family Imagery in American Network Television.” Qualitative Sociology 12.1 (1989). Velayutham, Selvaraj. “Affect, Materiality, and the Gift of Social Life in Singapore.” SOJOURN 19.1 (2004). Wong, Kokkeong. Media and Culture in Singapore: A Theory of Controlled Commodification. New Jersey: Hampton Press, 2001. Images Under One Roof: The Special Appearances. Singapore: Television Corporation of Singapore. VCD. 2000. Living with Lydia (Season 1, Volume 1). Singapore: MediaCorp Studios, Blue Max Enterprise. VCD. 2001. Phua Chu Kang Pte Ltd (Season 5, Episode 10). Kuala Lumpur: MediaCorp Studios, Speedy Video Distributors. VCD. 2003. Citation reference for this article MLA Style Pugsley, Peter. "At Home in Singaporean Sitcoms: Under One Roof, Living with Lydia and Phua Chu Kang." M/C Journal 10.4 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0708/09-pugsley.php>. APA Style Pugsley, P. (Aug. 2007) "At Home in Singaporean Sitcoms: Under One Roof, Living with Lydia and Phua Chu Kang," M/C Journal, 10(4). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0708/09-pugsley.php>.

IntroductionFestivals, according to Chris Gibson and John Connell, are like “glue”, temporarily sticking together various stakeholders, economic transactions, and networks (9). Australia’s First Nations peoples see festivals as an opportunity to display cultural vitality (Henry 586), and to challenge a history which has rendered them absent (587). The 2017 Australia Council for the Arts Showcasing Creativity report indicates that performing arts by First Nations peoples are under-represented in Australia’s mainstream venues and festivals (1). Large Aboriginal cultural festivals have long thrived in Australia’s northern half, but have been under-developed in the south. Each regional happening develops a cultural landscape connected to a long and intimate relationship with the natural environment.The Far South East coast and mountainous hinterland of New South Wales is rich in pristine landscapes that ground the Yuin and Monaro Nations to Country as the Monaroo Bobberrer Gadu (Peoples of the Mountains and the Sea). This article highlights cross-sector interaction between Koori and mainstream organisations in producing the Giiyong (Guy-Yoong/Welcoming) Festival. This, the first large festival to be held within the Yuin Nation, took place on Aboriginal-owned land at Jigamy, via Eden, on 22 September 2018. Emerging regional artists joined national headline acts, most notably No Fixed Address (one of the earliest Aboriginal bands to break into the Australian mainstream music industry), and hip-hop artist Baker Boy (Danzal Baker, Young Australian of the Year 2019). The festival followed five years of sustained community preparation by South East Arts in association with Grow the Music, Twofold Aboriginal Corporation, the Eden Local Aboriginal Land Council, and its Elders. We offer dual understandings of the Giiyong Festival: the viewpoints of a male Yuin Elder wedded to an Australian woman of European descent. We acknowledge, and rely upon, key information, statistics, and photographs provided by the staff of South East Arts including Andrew Gray (General Manager), Jasmin Williams (Aboriginal Creative and Cultural Engagement Officer and Giiyong Festival Project Manager), and Kate Howarth (Screen Industry Development Officer). We are also grateful to Wiradjuri woman Alison Simpson (Program Manager at Twofold Aboriginal Corporation) for valuable feedback. As community leaders from First Nations and non-First Nations backgrounds, Simpson and Williams complement each other’s talents for empowering Indigenous communities. They plan a 2020 follow-up event on the basis of the huge success of the 2018 festival.The case study is informed by our personal involvement with community. Since the general population barely comprehends the number and diversity of Australia’s Indigenous ‘nations’, the burgeoning Indigenous festival movement encourages First Nations and non-First Nations peoples alike to openly and confidently refer to the places they live in according to Indigenous names, practices, histories, and knowledge. Consequently, in the mental image of a map of the island-continent, the straight lines and names of state borders fade as the colours of the Indigenous ‘Countries’ (represented by David Horton’s wall map of 1996) come to the foreground. We reason that, in terms of ‘regionality,’ the festival’s expressions of “the agency of country” (Slater 141) differ vastly from the centre-periphery structure and logic of the Australian colony. There is no fixed centre to the mutual exchange of knowledge, culture, and experience in Aboriginal Australia. The broader implication of this article is that Indigenous cultural festivals allow First Nations peoples cultures—in moments of time—to assume precedence, that is to ‘stitch’ back together the notion of a continent made up of hundreds of countries, as against the exploitative structure of ‘hub and region’ colonial Australia.Festival Concepts and ContextsHoward Becker observed that cultural production results from an interplay between the person of the artist and a multitude of support personnel whose work is not frequently studied: “It is through this network of cooperation that the art work we eventually see or hear comes to be and continues to be” (1). In assisting arts and culture throughout the Bega Valley, Eurobodalla, and Snowy Monaro, South East Arts delivers positive achievements in the Aboriginal arts and cultural sector. Their outcomes are significant in the light of the dispossession, segregation, and discrimination experienced by Aboriginal Australians. Michael Young, assisted by Indigenous authors Ellen Mundy and Debbie Mundy, recorded how Delegate Reserve residents relocating to the coast were faced with having their lives controlled by a Wallaga Lake Reserve manager or with life on the fringes of the towns in shacks (2–3). But as discovered in the records, “their retention of traditional beliefs, values and customs, reveal that the accommodation they were forced to make with the Europeans did not mean they had surrendered. The proof of this is the persistence of their belief in the value of their culture” (3–4). The goal of the Twofold Aboriginal Corporation is to create an inclusive place where Aboriginal people of the Twofold Bay Region can be proud of their heritage, connect with the local economy, and create a real future for their children. When Simpson told Williams of the Twofold Aboriginal Corporation’s and Eden Local Aboriginal Land Council’s dream of housing a large cultural festival at Jigamy, Williams rigorously consulted local Indigenous organisations to build a shared sense of community ownership of the event. She promoted the festival as “a rare opportunity in our region to learn about Aboriginal culture and have access to a huge program of Aboriginal musicians, dancers, visual artists, authors, academics, storytellers, cooks, poets, creative producers, and films” (McKnight).‘Uncle Ossie’ Cruse of Eden envisaged that the welcoming event would enliven the longstanding caring and sharing ethos of the Yuin-Monaro people. Uncle Ossie was instrumental in establishing Jigamy’s majestic Monaroo Bobberrer Gudu Keeping Place with the Eden Local Aboriginal Land Council in 1994. Built brick by brick by Indigenous workers, it is a centre for the teaching and celebration of Aboriginal culture, and for the preservation of artefacts. It represents the local community's determination to find their own solutions for “bridging the gap” by creating education and employment opportunities. The centre is also the gateway to the Bundian Way, the first Aboriginal pathway to be listed on the NSW State Heritage Register. Festival Lead-Up EventsEden’s Indigenous students learn a revived South Coast language at Primary and Secondary School. In 2015, Uncle Ossie vitally informed their input into The Black Ducks, a hip-hop song filmed in Eden by Desert Pea Media. A notable event boosting Koori musical socialisation was a Giiyong Grow the Music spectacle performed at Jigamy on 28 October 2017. Grow the Music—co-founded by Lizzy Rutten and Emily White—specialises in mentoring Indigenous artists in remote areas using digital recording equipment. Eden Marine High School students co-directed the film Scars as part of a programme of events with South East Arts and the Giiyong Festival 2018. The Eden Place Project and Campbell Page also create links between in- and out-of-school activities. Eden’s Indigenous students thus perform confidently at NAIDOC Week celebrations and at various festivals. Preparation and PersonnelAn early decision was made to allow free entry to the Giiyong Festival in order to attract a maximum number of Indigenous families. The prospect necessitated in-kind support from Twofold Aboriginal Corporation staff. They galvanised over 100 volunteers to enhance the unique features of Jigamy, while Uncle Ossie slashed fields of bushes to prepare copious parking space. The festival site was spatially focused around two large stages dedicated to the memory of two strong supporters of cultural creativity: Aunty Doris Kirby, and Aunty Liddy Stewart (Image 1). Image 1: Uncle Ossie Cruse Welcomes Festival-Goers to Country on the Aunty Liddy Stewart Stage. Image Credit: David Rogers for South East Arts, Reproduction Courtesy of South East Arts.Cultural festivals are peaceful weapons in a continuing ontological political contest (Slater 144). In a panel discussion, Uncle Ossie explained and defended the Makarrata: the call for a First Nations Voice to be enshrined in the Constitution.Williams also contracted artists with a view to capturing the past and present achievements of Aboriginal music. Apart from her brilliant centrepiece acts No Fixed Address and Baker Boy, she attracted Pitjantjatjara singer Frank Yamma (Image 2), Yorta Yorta singer/songwriter Benny Walker, the Central Desert Docker River Band, and Jessie Lloyd’s nostalgic Mission Songs Project. These stellar acts were joined by Wallaga Lake performers Robbie Bundle, Warren Foster, and Alison Walker as well as Nathan Lygon (Eden), Chelsy Atkins (Pambula), Gabadoo (Bermagui), and Drifting Doolgahls (Nowra). Stage presentations were technologically transformed by the live broadcast of acts on large screens surrounding the platforms. Image 2: Singer-Songwriter Frank Yamma Performs at Giiyong Festival 2018. Image Credit: David Rogers for South East Arts, Reproduction Courtesy of South East Arts.Giiyong Music and Dance Music and dance form the staple components of Indigenous festivals: a reflection on the cultural strength of ancient ceremony. Hundreds of Yuin-Monaro people once attended great corroborees on Mumbulla Mountain (Horton 1235), and oral history recorded by Janet Mathews evidences ceremonies at Fishy Flats, Eden, in the 1850s. Today’s highly regarded community musicians and dancers perform the social arrangements of direct communication, sometimes including their children on stage as apprentices. But artists are still negotiating the power structures through which they experience belonging and detachment in the representation of their musical identity.Youth gain positive identities from participating alongside national headline acts—a form of learning that propels talented individuals into performing careers. The One Mob Dreaming Choir of Koori students from three local schools were a popular feature (Image 3), as were Eden Marine student soloists Nikai Stewart, and Nikea Brooks. Grow the Music in particular has enabled these youngsters to exhibit the roots of their culture in a deep and touching way that contributes to their life-long learning and development. Image 3: The One Mob Dreaming Choir, Directed by Corinne Gibbons (L) and Chelsy Atkins (R). Image Credit: David Rogers for South East Arts, Reproduction Courtesy of South East Arts. Brydie-Leigh Bartleet describes how discourses of pride emerge when Indigenous Australian youth participate in hip-hop. At the Giiyong Festival the relationship between musical expression, cultural representation, and political positioning shone through the songs of Baker Boy and Gabadoo (Image 4). Channelling emotions into song, they led young audiences to engage with contemporary themes of Indigeneity. The drones launched above the carpark established a numerical figure close on 6,000 attendees, a third of whom were Indigenous. Extra teenagers arrived in time for Baker Boy’s evening performance (Williams), revealing the typical youthful audience composition associated with the hip-hop craze (Image 5).Image 4: Bermagui Resident Gabadoo Performs Hip-Hop at the Giiyong Festival. Image Credit: David Rogers for South East Arts, Reproduced Courtesy South East Arts.Image 5: A Youthful Audience Enjoys Baker Boy’s Giiyong Festival Performance. Image Credit: David Rogers for South East Arts, Reproduced Courtesy South East Arts.Wallaga Lake’s traditional Gulaga Dancers were joined by Bermagui’s Gadhu Dancers, Eden’s Duurunu Miru Dancers, and Narooma’s Djaadjawan Dancers. Sharon Mason founded Djaadjawan Dancers in 2015. Their cultural practice connects to the environment and Mingagia (Mother Earth). At their festival tent, dancers explained how they gather natural resources from Walbanja Country to hand-make traditional dance outfits, accessories, and craft. They collect nuts, seeds, and bark from the bush, body paint from ancient ochre pits, shells from beaches, and bird feathers from fresh roadkill. Duurunu Miru dancer/didjeriduist Nathan Lygon elaborates on the functions of the Far South East Coast dance performance tradition:Dance provides us with a platform, an opportunity to share our stories, our culture, and our way of being. It demonstrates a beautiful positivity—a feeling of connection, celebration, and inclusion. The community needs it. And our young people need a ‘space’ in which they can grow into the knowledge and practices of their culture. The festival also helped the wider community to learn more about these dimensions. (n.p.)While music and dance were at the heart of the festival, other traditional skills were included, for example the exhibitions mounted inside the Keeping Place featured a large number of visual artists. Traditional bush cooking took place near Lake Pambula, and yarn-ups, poetry, and readings were featured throughout the day. Cultural demonstrations in the Bunaan Ring (the Yuin name for a corroboree circle) included ‘Gum Leaf Playing.’ Robin Ryan explained how the Yuin’s use of cultural elements to entertain settlers (Cameron 79) led to the formation of the Wallaga Lake Gum Leaf Band. As the local custodian of this unique musical practice, Uncle Ossie performed items and conducted a workshop for numerous adults and children. Festival Feedback and Future PlanningThe Giiyong Festival gained huge Indigenous cultural capital. Feedback gleaned from artists, sponsors, supporters, volunteers, and audiences reflected on how—from the moment the day began—the spirit of so many performers and consumers gathered in one place took over. The festival’s success depended on its reception, for as Myers suggests: “It is the audience who create the response to performance and if the right chemistry is achieved the performers react and excel in their presentation” (59). The Bega District News, of 24 September 2018, described the “incredibly beautiful event” (n.p.), while Simpson enthused to the authors:I believe that the amount of people who came through the gates to attend the Giiyong Festival was a testament to the wider need and want for Aboriginal culture. Having almost double the population of Eden attend also highlights that this event was long overdue. (n.p.)Williams reported that the whole festival was “a giant exercise in the breaking down of walls. Some signed contracts for the first time, and all met their contracts professionally. National artists Baker Boy and No Fixed Address now keep in touch with us regularly” (Williams). Williams also expressed her delight that local artists are performing further afield this year, and that an awareness, recognition, and economic impact has been created for Jigamy, the Giiyong Festival, and Eden respectively:We believe that not only celebrating, but elevating these artists and Aboriginal culture, is one of the most important things South East Arts can do for the overall arts sector in the region. This work benefits artists, the economy and cultural tourism of the region. Most importantly it feeds our collective spirit, educates us, and creates a much richer place to live. (Giiyong Festival Report 1)Howarth received 150 responses to her post-event survey. All respondents felt welcome, included, and willing to attend another festival. One commented, “not even one piece of rubbish on the ground.” Vanessa Milton, ABC Open Producer for South East NSW, wrote: “Down to the tiniest detail it was so obvious that you understood the community, the audience, the performers and how to bring everyone together. What a coup to pull off this event, and what a gift to our region” (Giiyong Festival Report 4).The total running cost for the event was $257,533, including $209,606 in government grants from local, state, and federal agencies. Major donor Create NSW Regional Partnerships funded over $100,000, and State Aboriginal Affairs gave $6,000. Key corporate sponsors included Bendigo Bank, Snowy Hydro and Waterway Constructions, Local Land Services Bega, and the Eden Fisherman’s Club. Funding covered artists’ fees, staging, the hiring of toilets, and multiple generators, including delivery costs. South East Arts were satisfied with the funding amount: each time a new donation arrived they were able to invite more performers (Giiyong Festival Report 2; Gray; Williams). South East Arts now need to prove they have the leadership capacity, financial self-sufficiency, and material resources to produce another festival. They are planning 2020 will be similar to 2018, provided Twofold Aboriginal Corporation can provide extra support. Since South East Arts exists to service a wider area of NSW, they envisage that by 2024, they would hand over the festival to Twofold Aboriginal Corporation (Gray; Williams). Forthcoming festivals will not rotate around other venues because the Giiyong concept was developed Indigenously at Jigamy, and “Jigamy has the vibe” (Williams). Uncle Ossie insists that the Yuin-Monaro feel comfortable being connected to Country that once had a traditional campsite on the east side. Evaluation and ConclusionAlthough ostensibly intended for entertainment, large Aboriginal festivals significantly benefit the educational, political, and socio-economic landscape of contemporary Indigenous life. The cultural outpourings and dissemination of knowledges at the 2018 Giiyong Festival testified to the resilience of the Yuin-Monaro people. In contributing to the processes of Reconciliation and Recognition, the event privileged the performing arts as a peaceful—yet powerful truth-telling means—for dealing with the state. Performers representing the cultures of far-flung ancestral lands contributed to the reimagining of a First Nations people’s map representing hundreds of 'Countries.’It would be beneficial for the Far South East region to perpetuate the Giiyong Festival. It energised all those involved. But it took years of preparation and a vast network of cooperating people to create the feeling which made the 2018 festival unique. Uncle Ossie now sees aspects of the old sharing culture of his people springing back to life to mould the quality of life for families. Furthermore, the popular arts cultures are enhancing the quality of life for Eden youth. As the cross-sector efforts of stakeholders and volunteers so amply proved, a family-friendly, drug and alcohol-free event of the magnitude of the Giiyong Festival injects new growth into an Aboriginal arts industry designed for the future creative landscape of the whole South East region. AcknowledgementsMany thanks to Andrew Gray and Jasmin Williams for supplying a copy of the 2018 Giiyong Festival Report. We appreciated prompt responses to queries from Jasmin Williams, and from our editor Rachel Franks. We are humbly indebted to our two reviewers for their expert direction.ReferencesAustralian Government. Showcasing Creativity: Programming and Presenting First Nations Performing Arts. Australia Council for the Arts Report, 8 Mar. 2017. 20 May 2019 <https://tnn.org.au/2017/03/showcasing-creativity-programming-and-presenting-first-nations-performing-arts-australia-council/>.Bartleet, Brydie-Leigh. “‘Pride in Self, Pride in Community, Pride in Culture’: The Role of Stylin’ Up in Fostering Indigenous Community and Identity.” The Festivalization of Culture. Eds. Andy Bennett, Jodie Taylor, and Ian Woodward. New York: Routledge, 2014.Becker, Howard S. Art Worlds. 25th anniversary edition. Berkeley: U of California P, 2008.Brown, Bill. “The Monaroo Bubberer [Bobberer] Gudu Keeping Place: A Symbol of Aboriginal Self-determination.” ABC South East NSW, 9 Jul. 2015. 20 May 2019 <http://www.abc.net.au/local/photos/2015/07/09/4270480.htm>.Cameron, Stuart. "An Investigation of the History of the Aborigines of the Far South Coast of NSW in the 19th Century." PhD Thesis. Canberra: Australian National U, 1987. Desert Pea Media. The Black Ducks “People of the Mountains and the Sea.” <https://www.youtube.com/watch?v=8fbJNHAdbkg>.“Festival Fanfare.” Eden Magnet 28 June 2018. 1 Mar. 2019 <edenmagnet.com.au>.Gibson, Chris, and John Connell. Music Festivals and Regional Development in Australia. Aldershot: Ashgate, 2012.Gray, Andrew. Personal Communication, 28 Mar. 2019.Henry, Rosita. “Festivals.” The Oxford Companion to Aboriginal Art and Culture. Eds. Syvia Kleinert and Margot Neale. South Melbourne: Oxford UP, 586–87.Horton, David R. “Yuin.” Encyclopaedia of Aboriginal Australia. Ed. David R. Horton. Canberra: Aboriginal Studies Press, 1994.———. Aboriginal Australia Wall Map Compiled by David Horton. Aboriginal Studies Press, 1996.Lygon, Nathan. Personal Communication, 20 May 2019.Mathews, Janet. Albert Thomas Mentions the Leaf Bands That Used to Play in the Old Days. Cassette recorded at Wreck Bay, NSW on 9 July 1964 for the Australian Institute of Aboriginal and Torres Strait Islanders (AIATSIS). LAA1013. McKnight, Albert. “Giiyong Festival the First of Its Kind in Yuin Nation.” Bega District News 17 Sep. 2018. 1 Mar. 2019 <https://www.begadistrictnews.com.au/story/5649214/giiyong-festival-the-first-of-its-kind-in-yuin-nation/?cs=7523#slide=2>. ———. “Giiyong Festival Celebrates Diverse, Enduring Cultures.” Bega District News 24 Sep. 2018. 1 Mar. 2019 <https://www.begadistrictnews.com.au/story/5662590/giiyong-festival-celebrates-diverse-enduring-cultures-photos-videos/>.Myers, Doug. “The Fifth Festival of Pacific Arts.” Australian Aboriginal Studies 1 (1989): 59–62.Simpson, Alison. Personal Communication, 9 Apr. 2019.Slater, Lisa. “Sovereign Bodies: Australian Indigenous Cultural Festivals and Flourishing Lifeworlds.” The Festivalization of Culture. Eds. Andy Bennett, Jodie Taylor, and Ian Woodward. London: Ashgate, 2014. 131–46.South East Arts. "Giiyong Festival Report." Bega: South East Arts, 2018.———. Giiyong Grow the Music. Poster for Event Produced on Saturday, 28 Oct. 2017. Bega: South East Arts, 2017.Williams, Jasmin. Personal Communication, 28 Mar. 2019.Young, Michael, with Ellen, and Debbie Mundy. The Aboriginal People of the Monaro: A Documentary History. Sydney: NSW National Parks and Wildlife Service, 2000.

The convergence of suburban homes and digital media and communications technologies is set to undergo a major shift as next-generation broadband infrastructures are installed. Embodied in the Australian Government’s National Broadband Network (NBN) and the delivery of fibre-optic cable to the front door of every suburban home, is an anticipated future of digital living that will transform the landscape and experience of suburban life. Drawing from our research, and from industry, policy and media documents, we map some scenarios of the NBN rollout in its early stages to show that this imaginary of seamless broadband in the suburbs and the transformation of digital homes it anticipates is challenged by local cultural and material geographies, which we describe as a politics of spectrum. The universal implementation of policy across Australia faces a considerable challenge in dealing with Australia’s physical environment. Geography has always had a major impact on communications technologies and services in Australia, and a major impetus of building a national broadband network has been to overcome the “tyranny of distance” experienced by people in many remote, regional and suburban areas. In 2009 the minister for Broadband, Communications and the Digital Economy (DBCDE), Stephen Conroy, announced that with the Government’s NBN policy “every person and business in Australia, no-matter where they are located, will have access to affordable, fast broadband at their fingertips” (Conroy). This ambition to digitally connect and include imagines the NBN as the solution to the current patchwork of connectivity and Internet speeds experienced across the country (ACCAN). Overcoming geographic difference and providing fast, universal and equitable digital access is to be realised through an open access broadband network built by the newly established NBN Co. Limited, jointly owned by the Government and the private sector at a cost estimated at $43 billion over eight years. In the main this network will depend upon fibre-optics reaching over 90% of the population, and achieving download speeds of up to 100 Mbit/s. The remaining population, mostly living in rural and remote areas, will receive wireless and satellite connections providing speeds of 12 Mbit/s (Conroy). Differential implementation in relation to comparisons of urban and remote populations is thus already embedded in the policy, yet distance is not the only characteristic of Australia’s material geographies that will shape the physical implementation of the NBN and create a varied spectrum of the experience of broadband. Instead, in this article we examine the uneven experience of broadband we may see occurring within suburban regions; places in which enhanced and collective participation in the digital economy relies upon the provision of faster transmission speeds and the delivery of fibre “the last mile” to each and every premise. The crucial platform for delivering broadband to the ’burbs is the digital home. The notion of the connected or smart or digital home has been around in different guises for a number of decades (e.g. Edwards et al.), and received wide press coverage in the 1990s (e.g. Howard). It has since been concretised in the wake of the NBN as telecommunications companies struggle to envision a viable “next step” in broadband consumption. Novel to the NBN imaginary of the digital home is a shift from thinking about the digital home in terms of consumer electronics and interoperable or automatic devices, based on shared standards or home networking, to addressing the home as a platform embedded within the economy. The digital home is imagined as an integral part of a network of digital living with seamless transitions between home, office, supermarket, school, and hospital. In the imaginary of the NBN, the digital home becomes a vital connection in the growing digital economy. Communications Patchwork, NBN Roll-Out and Infrastructure Despite this imagined future of seamless connectivity and universal integration of suburban life with the digital economy, there has been an uneven take-up of fibre connections. We argue that this suggests that the particularities of place and the materialities of geography are relevant for understanding the differential uptake of the NBN across the test sites. Furthermore, we maintain that these issues provide a useful model for understanding the ongoing process and challenges that the rollout of the NBN will face in providing even access to the imagined future of the digital home to all Australians. As of June 2011 an average of 70 per cent of homes in the five first release NBN sites have agreed to have the fibre cables installed (Grubb). However, there is a dramatic variation between these sites: in Armidale, NSW, and Willunga, SA, the percentage of properties consenting to fibre connections on their house is between 80-90 per cent; whereas in Brunswick, Victoria, and Midway Point, Tasmania, the take-up rate is closer to 50 per cent (Grubb). We suggest that these variations are created by a differential geography of connectivity that will continue to grow in significance as the NBN is rolled out to more locations around Australia. These can be seen to emerge as a consequence of localised conditions relating to, for example, installation policy, a focus on cost, and installation logistics. Another significant factor, unable to be addressed within the scope of this paper, is the integration of the NBN with each household’s domestic network of hardware devices, internal connections, software, and of course skill and interest. Installation Policy The opt-in policy of the NBN Co requires that owners of properties agree to become connected—as opposed to being automatically connected unless they opt-out. This makes getting connected a far simpler task for owner-occupiers over renters, because the latter group were required to triangulate with their landlords in order to get connected. This was considered to be a factor that impacted on the relatively low uptake of the NBN in Brunswick and Midway Point, and is reflected in media reports (Grubb) and our research: There was a bit of a problem with Midway Point, because I think it is about fifty percent of the houses here are rentals, and you needed signatures from the owners for the box to be put onto the building (anon. “Broadband in the Home” project). …a lot of people rent here, so unless their landlord filled it in they wouldn’t know (anon. “Broadband in the Home” project). The issue is exacerbated by the concentration of rental properties in particular suburbs and complicated rental arrangements mediated through agents, which prevent effective communication between the occupiers and owners of a property. In order to increase take-up in Tasmania, former State Premier, David Bartlett, successfully introduced legislation to the Tasmanian state legislature in late 2010 to make the NBN opt-out rather than opt-in. This reversed the onus of responsibility and meant that in Tasmania all houses and businesses would be automatically connected unless otherwise requested, and in order to effect this simple policy change, the government had to change trespass laws. However, other state legislatures are hesitant to follow the opt-out model (Grubb). Differentials in owner-occupied and rental properties within urban centres, combined with opt-in policies, are likely to see a continuation of the connectivity patchwork that that has thus far characterised Australian communications experience. A Focus on Cost Despite a great deal of public debate about the NBN, there is relatively little discussion of its proposed benefits. The fibre-to-the-home structure of the NBN is also subject to fierce partisan political debate between Australia’s major political parties, particularly around the form and cost of its implementation. As a consequence of this preoccupation with cost, many Australian consumers cannot see a “value proposition” in connecting, and are not convinced of the benefits of the NBN (Brown). The NBN is often reduced to an increased minimum download rate, and to increased ISP fees associated with high speeds, rather than a broader discussion of how the infrastructure can impact on commerce, education, entertainment, healthcare, and work (Barr). Moreover, this lack of balance in the discussion of costs and benefits extends in some instances to outright misunderstandings about the difference between infrastructure and service provision: …my neighbour across the road did not understand what that letter meant, and she would have to have been one of dozens if not hundreds in the exactly the same situation, who thought they were signing up for a broadband plan rather than just access to the infrastructure (anon. “Broadband in the Home” project) Lastly, the advent of the NBN in the first release areas does not override the costs of existing contracts for broadband delivered over the current copper network. Australians are often required to sign long-term contracts that prevent them from switching immediately to the new HSB infrastructure. Installation Logistics Local variations in fibre installation were evident prior to the rollout of the NBN, when the increased provision of HSB was already being used as a marketing device for greenfield (newly developed) estates in suburban Australia. In the wake of the NBN rollouts, some housing developers have begun to lay “NBN-ready” optic fibre in greenfield estates. While this is a positive development for those who a purchasing a newly-developed property, those that invest in brownfield “re-developments,” may have to pay over twice the amount for the installation of the NBN (Neales). These varying local conditions of installation are reflected in the contractual arrangements for installing the fibre, the installers’ policies for installation, and the processes of installation (Darling): They’re gonna have to do 4000 houses a day … and it was a solid six months to get about 800 houses hooked up here. So, logistically I just can’t see it happening. (anon. “Broadband in the Home” project) Finally, for those who do not take-up the free initial installation offer, for whatever reason, there will be costs to have contractors return and connect the fibre (Grubb; Neales). Spectrum Politics, Fibre in the Neighbourhood The promise that the NBN will provide fast, universal and equitable digital access realised through a fibre-optic network is challenged by the experience of first release sites such as Midway Point. As evident above, and due to a number of factors, there is a likelihood in supposedly NBN-connected places of varied connectivity in which service will range from dial-up to DSL and ADSL to fibre and wireless, all within a single location. The varied connectivity in the early NBN rollout stages suggests that the patchwork of Internet connections commonly experienced in Australian suburbs will continue rather than disappear. This varied patchwork can be understood as a politics of spectrum. Rod Tucker (13-14) emphasises that the crucial element of spectrum is its bandwidth, or information carrying capacity. In light of this the politics of spectrum reframes the key issue of access to participation in the digital economy to examine stakes of the varying quality of connection (particularly download speeds), through the available medium (wireless, copper, coaxial cable, optical fibre), connection (modem, antenna, gateway) and service type (DSL, WiFi, Satellite, FTTP). This technical emphasis follows in the wake of debates about digital inclusion (e.g., Warschauer) to re-introduce the importance of connection quality—embedded in older “digital divide” discourse—into approaches that look beyond technical infrastructure to the social conditions of their use. This is a shift that takes account of the various and intertwined socio-technical factors influencing the quality of access and use. This spectrum politics also has important implications for the Universal Service Obligation (USO). Telstra (the former Telecom) continues to have the responsibility to provide every premise in Australia with a standard telephone service, that is at least a single copper line—or equivalent service—connection. However, the creation of the NBN Co. relieves Telstra of this obligation in the areas which have coverage from the fibre network. This agreement means that Telstra will gradually shut down its ageing copper network, following the pattern of the NBN rollout and transfer customers to the newly developed broadband fibre network (Hepworth and Wilson). Consequently, every individual phone service in those areas will be required to move onto the NBN to maintain the USO. This means that premises not connected to the NBN because the owners of the property opted out—by default or by choice—are faced with an uncertain future vis-à-vis the meaning and provision of the USO because they will not have access to either copper or fibre networks. At this extreme of spectrum politics, the current policy setting may result in households that have no possibility of a broadband connection. This potential problem can be resolved by a retro-rollout, in which NBN fibre connection is installed at some point in the future to every premises regardless of whether they originally agreed or not. Currently, however, the cost of a retrospective connection is expected to be borne by the consumer: “those who decline to allow NBN Co on to their property will need to pay up to $300 to connect to the NBN at a later date” (Grubb) Smaller, often brownfield development estates also face particular difficulties in the current long-term switch of responsibilities from Telstra to the NBN Co. This is because Telstra is reluctant to install new copper networks knowing that they will soon become obsolete. Instead, “in housing estates of fewer than 100 houses, Telstra is often providing residents with wireless phones that are unable to connect to the Internet” (Thompson). Thus a limbo is created, where new residents will not have access to either copper or fibre fixed line connections. Rather, they will have to use whatever wireless Internet is available in the area. Particularly concerning is that the period of the rollout is projected to last for eight years. As a result: “Thousands of Australians—many of them in regional areas—can expect years of worse, rather than better, Internet services as the National Broadband Network rolls out across the country” (Thompson). And, given different take-up rates and costs of retro-fitting, this situation could continue for many people and for many years after the initial rollout is completed. Implications of Spectrum Politics for the Digital Home What does this uncertain and patchwork future of connectivity imply for digital living and the next-generation broadband suburb? In contrast to the imagined post-NBN geography of the seamless digital home, local material and cultural factors will still create varied levels of service. This predicament challenges the ideals of organisations such as the Digital Living Network, an industry body comprised of corporate members, “based on principles of open standards and home networking interoperability [which] will unleash a rich digital media environment of interconnected devices that enable us all to experience our favorite content and services wherever and whenever we want” (Vohringer). Such a vision of convergence takes a domestic approach to the “Internet of things” by imagining a user-friendly network of personal computing, consumer electronics, mobile technologies, utilities, and other domestic technologies. The NBN anticipates a digital home that is integrated into the digital economy as a node of production and consumption. But this future is challenged by the patchwork of connectivity. Bruno Latour famously remarked that even the most extensive and powerful networks are local at every point. Although he was speaking of actor-networks, not broadband networks, analysis of the Australian experience of high-speed broadband would do well to look beyond its national characteristics to include its local characteristics, and the constellations between them. It is at the local level, importantly, at the level of the household and suburb, that the NBN will be experienced in daily life. As we have argued here, we have reason to expect that this experience will be as disparate as the network is distributed, and we have reason to believe that local cultural and material factors such as installation policies, discussions around costs and benefits, the household’s own internal digital infrastructure, and installation logistics at the level of the house and the neighbourhood, will continue to shape a patchworked geography of media and communications experiences for digital homes. References Australian Communications Consumer Action Network (ACCAN). National Broadband Network: A Guide for Consumers. Internet Society of Australia (ISOC-AU) and ACCAN, 2011. Barr, Trevor. “A Broadband Services Typology.” The Australian Economic Review 43.2 (2010): 187-193. Brown, Damien. “NBN Now 10 Times Faster.” The Mercury 13 Aug. 2010. ‹http://www.themercury.com.au/article/2010/08/13/165435_todays-news.html›. Conroy, Stephen (Minister for Broadband, Communications and the Digital Economy). “New National Broadband Network”. Canberra: Australian Government, 7 April 2009. ‹http://www.minister.dbcde.gov.au/media/media_releases/2009/022›. Darling, Peter. “Building the National Broadband Network.” Telecommunications Journal of Australia 60.3 (2010): 42.1-12. Department of Broadband, Communications and the Digital Economy (DBCDE). “Impacts of Teleworking under the NBN.” Report prepared by Access Economics. Canberra, 2010. Edwards, Keith, Rebecca Grinter, Ratul Mahajan, and David Wetherall. “Advancing the State of Home Networking.” Communications of the ACM 54.6 (2010): 62-71. Grubb, Ben. “Connect to NBN Now or Pay Up to $300 for Phone Line.” The Sydney Morning Herald 15 Oct. 2010. ‹http://www.smh.com.au/technology/technology-news/connect-to-nbn-now-or-pay-up-to-300-for-phone-line-20101015-16ms3.html›. Hepworth, Annabel, and Lauren Wilson. “Customers May Be Forced on to NBN to Keep Phones.” The Australian 12 Oct. 2010. ‹http://www.theaustralian.com.au/national-affairs/customers-may-be-forced-on-to-nbn-to-keep-phones/story-fn59niix-1225937394605›. Howard, Sandy. “How Your Home Will Operate.” Business Review Weekly 25 April 1994: 100. Intel Corporation. “Intel and the Digital Home.” ‹http://www.intel.com/standards/case/case_dh.htm›. Latour, Bruno. Reassembling the Social: An Introduction to Actor-Network-Theory. Oxford: Oxford University Press, 2005. Neales, Sue. “Bartlett Looks at ‘Opt-out’ NBN.” The Mercury 28 July 2010. ‹http://www.themercury.com.au/article/2010/07/28/161721_tasmania-news.html›. Spigel, Lynn. “Media Homes: Then and Now.” International Journal of Cultural Studies 4.4 (2001): 385–411. Thompson, Geoff. “Thousands to Be Stuck in NBN ‘Limbo’.” ABC Online 26 April 2011. ‹http://www.abc.net.au/news/stories/2011/04/26/3200127.htm›. Tietze, S., and G. Musson. “Recasting the Home—Work Relationship: A Case of Mutual Adjustment?” Organization Studies 26.9 (2005): 1331–1352. Trulove, James Grayson (ed.). The Smart House. New York: HDI, 2003. Tucker, Rodney S. “Broadband Facts, Fiction and Urban Myths.” Telecommunications Journal of Australia 60.3 (2010): 43.1 to 43.15. Vohringer, Cesar. CTO of Philips Consumer Electronics (from June 2003 DLNA press release) cited on the Intel Corporation website. ‹http://www.intel.com/standards/case/case_dh.htm›. Warschauer, Mark. Technology and Social Inclusion: Rethinking the Digital Divide. Cambridge: MIT Press, 2003. Wilken, Rowan, Michael Arnold, and Bjorn Nansen. “Broadband in the Home Pilot Study: Suburban Hobart.” Telecommunications Journal of Australia 61.1 (2011): 5.1-16.

ObjectiveThe objectives of this study are to evaluate the current animal rabies surveillance system in the state and suggest recommendations.IntroductionRabies is a zoonotic, neglected viral disease. Every 10 minutes, the world loses a life, especially children, to dog-mediated rabies. Yet it is 100% preventable. Africa, including Nigeria, has major share of the disease. Eradication of human rabies relies majorly on control of rabies in animals and this cannot be achieved without good surveillance system of the disease in animal, especially dogs. There is little or no information as to whether the surveillance system in Nigeria is effective.MethodsWe reviewed the medical records of all rabies cases reported in the 10 government and 5 registered private veterinary health facilities in the 16 LGAs of the state. We extracted 44 cases of rabies in all, between review period of 2012-2017. We also interviewed 25 key stakeholders in the system using Key Informant Interview (KII) and questionnaires. We followed the steps stated in CDC guideline for evaluation of public health surveillance system to assess the key attributes and components of the system, and analysed the data using Microsoft Excel.ResultsTwo (20%) of the government and only one in five private veterinary health facilities had records on rabies cases. All reported cases of suspected rabies involved dog bites. The confirmatory status of 32 (72.7%) of the suspected cases were unknown. Six (37.5%) LGAs did not have access to any veterinary health facility. Average of 1 technical staff per veterinary facility was seen. Overall, the system was useful and flexible. It was fairly simple, acceptable and representative. Both sensitivity and predictive Value Positive (PVP) were less than 1% while the timeliness, data quality and stability were poorConclusionsThe surveillance system was performing below optimal level. There is need for improvement in the animal rabies surveillance system to achieve elimination of human rabies in Nigeria.ReferencesAdedeji, A. O., Okonko, I. O., Eyarefe, O. D., Adedeji, O. B., Babalola, E. T., and Ojezele, M. O. (2010). An overview of rabies - History , epidemiology , control and possible elimination. African Journal of Microbiology Research, 4(22), 2327–2338.Aliyu, T. (2010). Prevalence of Rabies Virus Antigens in Apparently Healthy Dogs in Yola , Nigeria. Researcher, 2(2), 1–14.Ameh, V. O., Dzikwi, A. A., and Umoh, J. U. (2014). Assessment of Knowledge , Attitude and Practice of Dog Owners to Canine Rabies in Wukari Metropolis , Taraba State Nigeria. Global Journal of Health Science, 6(5), 226–240.Burgos-Cáceres, S., and Sigfrido. (2011). Canine Rabies: A Looming Threat to Public Health. Animals, 1(4), 326–342.Dutta, J. K., and Dutta, T. K. (1994). Rabies in endemic countries. BMJ (Clinical Research Ed.), 308(6927), 488–9.Ehimiyein, A. M., and Ehimiyein, I. O. 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(2009). 2006 population and housing census of the Federal Republic of Nigeria. Official Gazette of the Federal Republic of Nigeria, 96(2), 1.Ogunkoya, A. ., Aina, O. ., Adebayo, O. ., Oluwagbenga, A. ., Tirmidhi, A. ., Audu, S. and Garba, A. (2012). Rabies Antigen Spread Amongst Apparently Healthy Dogs in Nigeria : A Review. Rita Brazil, 8(October), 74.OIE: World Organization for Animal Health. (2012). OIE Global Conference on Rabies Control: OIE - World Organisation for Animal Health. on-rabies-control/OIE: World Organization for Animal Health. (2014). Dog vaccination: the key to end dog-transmitted human rabies : OIE - World Organisation for Animal Health.Otolorin, G. R., Umoh, J. U., Dzikwi, A. A., and Anglais, A. E. (2014). Prevalence of Rabies Antigen in Brain Tissue of Dogs Slaughtered for Human Consumption and Evaluation of Vaccination of Dogs Against Rabies in Aba , Abia State Nigeria. 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Abstract: Nowadays, Vietnamese women are participating actively in parts of the economy that were previously deemed male domain. Women are involved in business activities at all levels in Vietnam, making significant contributions to the economic development of the country. By December 2011, there were 81,226 small and medium enterprises headed by women, accounting for 25% of the total number of enterprises in the country (GSO, 2013). In Vietnam, despite recent economic development, socio-cultural and legal barriers are still very difficult for women since the general perception in society is that a woman’s main duty is to be a good housewife and mother and they are also often perceived as weak, passive and irrational (VWEC, 2007). Even though the studies related to women entrepreneurship development are quite extensive, amongst them only a limited number of researches on the role of legal and socio - cultural barriers on women entrepreneurs in the context of Vietnam have been investigated. Thus, supported by the World Trade Institute (WTI) in Bern, Switzerland, the researchers have chosen this as the subject of this study. Based on a quantitative survey of 110 companies in Hanoi and adjacent areas, the research has taken legal and socio - cultural barriers and explored their effect on the development of women entrepreneurship in the context of Vietnam in order to indicate how women entrepreneurs perceive the impact of socio-cultural factors, economic impacts, and policy reforms on their entrepreneurial situations and initiatives, and to then provide policy implications for promoting women’s entrepreneurship and gender equality in Vietnam. Keywords Entrepreneurship, female entrepreneurs, gender equality, Vietnam References Acs, Z. & Varga, A. (2005) ‘Entrepreneurship, agglomeration and technological change’, Small Business Economics, 24, 323---334. Avin, R.M & Kinney, L.P (2014). Trends in Female Entrepreneurship in Vietnam Preliminary paper presented at the 23th Annual Conference on Feminist Economics sponsored by IAFFE, University of Ghana, Accra, Ghana, June 27-29, 2014.Avin, R.-M., & Kinney, L. P. (2014) ‘Trends in Women entrepreneurship in Vietnam’, 23rd Annual Conference on Feminist Economics, Ghana: 27 – 29 June.Bruton, G. D., Ahlstrom, D., & Obloj, K. (2008). Entrepreneurship in emerging economies: where are we today and where should the research go in the future. Entrepreneurship: Theory and Practice, 32(1), 1–14.Bunck, J. M. 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Introduction For migrants, the dream of a better life is often expressed by the metaphor of the journey (Papastergiadis 31). Propelled by a variety of forces and choices, migrant life narratives tend to revolve around movement from one place to another, from a homeland associated with cultural and spiritual origins to a hostland which offers new opportunities and possibilities. In many cases, however, their dreams of migrants are deferred; migrants endure hardships and make sacrifices in the hope of a better life for their children. Many studies have explored the social and economic outcomes of the “second” generation – the children of migrants born and raised in the new country. In Australia studies have found, despite some notable exceptions (Betts and Healy; Inglis), that the children of migrants have achieved the economic and social integration their parents dreamed of (Khoo, McDonald, Giorgas, and Birrell). At the same time, however, research has found that the second generation face new challenges, including the negative impact of ethnic and racial discrimination (Dunn, Blair, Bliuc, and Kamp; Jakubowicz, Collins, Reid, and Chafic), the experience of split identities and loyalties (Butcher and Thomas) and a complicated sense of “home” and belonging (Fabiansson; Mason; Collins and Read). In this articles, we explore what the dream of a better life means for second generation migrants, and how that dream might reshape Australia’s multicultural identity. A focus on this generation’s imaginings, visions and hopes for the future is important, we argue, because its distinctive experience, differing from that of other sections of the Australian community in some important ways, needs to be recognised as the nation’s multicultural identity is refashioned in changing circumstances. Unlike their parents, the second generation was born into what is now one of the most diverse countries in the world, with over a quarter (26%) of the population born overseas and a further 23% having at least one parent born overseas (Australian Bureau of Statistics). Unlike their parents, they have come of age in the era of digitally-enabled international communication that has transformed the ways in which people connect. This cohort has a distinctive relationship to the national imaginary. The idea of “multicultural Australia” that was part of the country’s adoption of a multicultural policy framework in the early 1970s was based on a narrative of “old” (white Anglo) Australians “welcoming” (or “tolerating”) “new” (immigrant) Australians (Ang and Stratton; Hage). In this narrative, the second generation, who are Australian born but not “old” Australians and of “migrant background” but not “new” Australians, are largely invisible, setting them apart from both their migrant parents and other, overseas born young Australians of diverse backgrounds, with whom they are often grouped (Collins, Reid, and Fabiansson; Ang, Brand, Noble, and Sternberg; Collins, Reid, and Fabiansson; Harris).In what follows, we aim to contribute to calls for a rethinking of Australian national identity and “culture of interaction” to better reflect the experiences of all citizens (Levey; Collins, Reid, and Fabiansson) by focusing on the experiences of the second generation. Taking our cue from Geoffrey Levey, we argue that “it is not the business of government or politicians to complete the definition of what it means to be Australian” and that we should instead look to a sense of national identity that emerges organically from “mundane daily social interaction” (Levey). To this end, we adopt an “everyday multiculturalism” perspective (Wise and Velayutham), “view[ing] situations of co-existence ... as a concrete, specific context of action, in which difference comes across as a constraint ... and as a resource” (Semi, Colombo, Comozzi, and Frisina 67). We see our focus on the second generation as complementary to existing studies that have examined experiences of young Australians of diverse backgrounds through an everyday multiculturalism prism without distinguishing between newly arrived young people and those born in Australia (Ang, Brand, Noble, and Sternberg; Collins, Reid, and Fabiansson; Harris). We emphasise, however, after Mansouri and Johns, that the second generation’s distinctive cultural and socio-structural challenges and needs – including their distinctive relationship to the idea of “multicultural Australia” – deserve special attention. Like Christina Schachtner, we are cognisant that “faced with the task of giving meaning and direction to their lives, the next generation is increasingly confronted with a need to reconsider the revered values of the present and the past and to reorientate themselves while establishing new meanings” (233; emphasis ours). Like her, we recognise that in the contemporary era, young adults often use digital communicative spaces for the purpose of giving meaning to their lives in the circumstances in which they find themselves (Schachtner 233). Above all, we concur with Hopkins and Dolic when they state that “understanding the processes that inform the creation and maintenance of ... ethnic minority and Australian mainstream identities amongst second-generation young people is critical if these young people are to feel included and recognised, whilst avoiding the alienation and social exclusion that has had such ugly results in other parts of the world (153).In part one, we draw on initial findings from a collaborative empirical study between Swinburne University and the Victorian Multicultural Commission to outline some of the paradoxes and contradictions encountered by a particular – well-educated (currently or recently enrolled at university) and creative (seeking jobs in the media and cultural industries) – segment of the second generation in their attempts to imagine themselves within the frame of “multicultural Australia” (3 focus groups, of 60-90 minutes duration, involving 7-10 participants were conducted over 2018 and 2019). These include feeling more Australian than their parents while not always being seen as “really” Australian by the broader community; embracing diversity but struggling to find a language in which to adequately express it; and acknowledging the progress being made in representing diversity in the mainstream media while not seeing their stories and those of their parents represented there.In part two, we outline future research directions that look to a range of cultural texts and mediated forms of social interactions across popular culture and media in search of new conversations about personal and national identity that could feed into a renewal of a more inclusive understanding of Australian identity.Living and Talking DiversityOur conversations with second generation young Australians confirmed many of the paradoxes and contradictions experienced by young people of diverse backgrounds in the constant traversing of their parents’ and Australian culture captured in previous research (Ang, Brand, Noble, and Sternberg; Harris). Emblematic of these paradoxes are the complicated ways they relate to “Australian identity,” notably expressed in the tension felt between identifying as “Australian” when overseas and with their parent’s heritage when in Australia. An omnipresent reminder of their provisional status as “Aussies” is questions such as “well I know you’re Australian but what are you really?” As one participant put it: “I identify as Australian, I’m proud of my Australian identity. But in Australia I’m Turkish and that’s just because when someone asks I’m not gonna say ‘oh I’m Australian’ ... I used to live in the UK and if someone asked me there, I was Australian. If someone asks me here, I’m Turkish. So that’s how it is. Turkish, born in Australia”The second generation young people in our study responded to these ambiguities in different ways. Some applied hyphenated labels to themselves, while others felt that identification with the nation was largely irrelevant, documented in existing research (Collins, Reid, and Fabiansson; Harris). As one of our participants put it, “I just personally don’t find national identity to be that important or relevant – it’s just another detail about me – I [don’t] think it should affect anything else.” The study also found that our participants had difficulty in finding specific terms to express their identities. For some, trying to describe their identities was “really confusing,” and their thinking changed from day to day. For others, the reason it was hard to express their identities was that the very substance of mundane, daily life “feels very default”. This was the case when many of our participants reported their lived experiences of diversity, whether related to culinary and sport experiences, or simply social interactions with “the people I talk to” and daily train trips where “everyone [of different ethnicities] just rides the train together and doesn’t think twice about it”. As one young person put it, “the default is going around the corner for dinner and having Mongolian beef and pho”. We found that a factor feeding into the ambivalence of articulating Australian identity is the influence – constraining and enabling – of prevailing idioms of identity and difference. Several instances were uncovered in which widely circulating and highly politicised discourses of identity had the effect of shutting down conversation. In particular, the issue of what was “politically correct” language was a touchstone for much of the discussion among the young people in our study. This concern with “appropriate language” created some hesitancy and confusion, as when one person was trying to describe white Australians: “obviously you know Australia’s still a – how do you, you know, I guess I don’t know how to – the appropriate, you know PC language but Australia’s a white country if that makes sense you know”. Other participants were reluctant to talk about cultural groups and their shared characteristics at all, seeing such statements as potentially racist. In contrast to this feeling of restricted discourse, we found many examples of our participants playing and repurposing received vocabularies. As reported in other research, the young people used ideas about origin, race and ethnicity in loose and shifting ways (Back; Butcher). In some cases, in contrast to fears of “racist” connotations of identifying individuals by their cultural background, the language of labels and shorthand descriptors was used as a lingua franca for playful, albeit not unproblematic, negotiations across cultural boundaries. One participant reported being called one of “The Turks” in classes at university. His response expressed the tensions embedded in this usage, finding it stereotyping but ultimately affectionate. As he expressed it, “it’s like, ‘I have a personality, guys.’ But that was okay, it was endearing, they were all with it”. Another finding highlighted more fraught issues that can be raised when existing identity categories are transposed from contexts strongly marked by historically specific circumstances into unrelated contexts. This was the case of a university classmate saying of another Turkish participant that he “was the black guy of the class because … [he] was the darkest”. The circulation of “borrowed” discourses – particularly, as in this case, from the USA – is notable in the digital era, and the broader implications of such usage among people who are not always aware of the connotations of a discourse that is deeply rooted in a particular history and culture, are yet to be fully examined (Lester). The study also shed some light on the struggles the young people in our study encountered in finding a language in which to describe their identities and relationship to “Australianness”. When asked if they thought others would consider them to be “Australian”, responses revealed a spectrum ranging from perceived rejection to an ill-defined and provisional inclusion. One person reported – despite having been born and lived in Australia all their life – that “I don’t think I would ever be called Australian from Australian people – from white Australian people”. Another thought that it was not possible to generalise about being considered Australians by the broader community, as “some do, some don’t”. Again, responses varied. While for some it was a source of unease, for others the distancing from “Australianness” was not experienced negatively, as in the case of the participant who said of being singled out as “different” from the Anglo-Celtic mainstream, “I actually don’t mind that … I’ve got something that a lot of white Australians males don’t have”.A connected finding was the continuing presence of, often subtle but clearly registered, racism. The second generation young people in the study were very conscious of the ways in which experiences of racism they encountered differed from – and represented an improvement on – that of their parents. Drawing an intergenerational contrast between the explicit racism their parents were often subjected to and their own experiences of what they frequently referred to as microaggressions, they mostly saw progress occurring on this front. Another sign of progress they observed was in relation to their own propensity to reject exclusionary thinking, as when they suggested that their parents’ generation are more likely to make “assumptions about culture” based on people’s “outward appearance” which they found problematic because “everyone’s everywhere”. While those cultural faux pas were judged as “well-meaning” and even justified by not “growing up in a culturally diverse setting”, they are at odds with young people’s own experiences and understanding of diversity.The final major finding to emerge from the study was the widespread view that mainstream media fails to represent their lives. Again, our participants acknowledged the progress that has been made over recent decades and applauded moves towards greater representation of non-Anglo-Celtic communities in mainstream free-to-air programming. But the vast majority reported that their experiences are not represented. The sentiment that “I’d love to see someone who looks like me on TV more – on a really basic level – I’d like to see someone who looks like my Dad” was shared by many. What remained missing – and motivated many of the young people in our study to embark on filmmaking careers – was content that reflected their local, place-based lifestyles and the intergenerational dynamics of migrated families that is the fabric of their lives. When asked if Australian media content reflected their experience, one participant put it bluntly: “if I felt like it did, I wouldn’t be actively trying to make documentaries and films about it”.Dreaming DiversityThe findings of the study confirmed earlier research highlighting the ambiguities encountered by second generation Australians who are demographically, emotionally and culturally marked by their parents’ experiences of migration even as they forge their post-migration futures. On the one hand, they reported an allegiance to the Australian nation and recognised that in many ways that they are more part of its fabric than their parents. On the other hand, they reported a number of situations in which they feel marginalised and not “really” Australian, as when they are asked “where are you really from” and when they do not see their stories represented in the mainstream media. In particular, the study highlighted the tensions involved in describing personal and Australian identity, revealing the struggle the second generation often experience in their attempts to express the complexity of their identifications and sense of belonging. As we see it, the lack of recognition of being “really” Australian felt by the young people in our study and their view that mainstream media does not sufficiently represent their experience are connected. Underlying both is a status quo in which the normative Australian is Anglo-Celtic. To help shift this prevailing view of the normative Australian, we endorse earlier calls for a research program centred on analyses of a range of cultural texts and mediated forms of social interactions in search of new conversations about Australian identity. Media, both public and commercial, have the potential to be key agents for community building and identity formation. From radio and television programs through to online discussion forums and social media, media have provided platforms for creating collective imagination and a sense of belonging, including in the context of migration in Australia (Sinclair and Cunningham; Johns; Ang, Brand, Noble, and Sternberg). By supplying symbolic resources through which cultural differences and identities are represented and circulated, they can offer up opportunities for societal reflection, scrutiny and self-interpretation. As a starting point, for example, three current popular media formats that depict or are produced by second-generation Australians lend themselves to such a multi-sited analysis. The first is internet forums in which second generation young people share their quotidian experiences of “bouncing between both cultures in our lives” (Wu and Yuan), often in humorous forms. As the popularity of Subtle Asian Traits and its offshoot Subtle Curry Traits have indicated, these sites tap into the hunger among the Asian diaspora for increased media visibility. The second is the work of comedians, including those who self-identify as of migrant descent. The politics of stereotyping and racial jokes and the difference between them has been a subject of considerable research, including into television comedy productions which are important because of their potential audience reach and ensuing post-viewing conversations (Zambon). The third is a new generation of television programs which are set in situations of diversity without being heralded as “about” diversity. A key case is the television drama series The Heights, first screened on the Australian Broadcasting Corporation in Australia in 2019, which explores the relationships between the residents of a social housing tower and the people who live in the rapidly gentrifying community that surrounds it in the melting pot of urban Australia. These examples represent a diverse range of cultural expressions – created informally and spontaneously (Subtle Asian Traits, Subtle Curry Traits), fashioned by individuals working in the entertainment industry (comedians), and produced professionally and broadcast on national TV networks (The Heights). What unites them is an engagement with the novel forms of belonging that postwar migration has produced (Papastergiadis 20) and an attempt to communicate and represent the lived experience of contemporary Australian diversity, including negotiated dreams and aspirations for the future. We propose a systematic analysis of the new languages of identity and difference that their efforts to represent the evolving patterns and circumstances of diversity in Australia are bringing forth. Conclusions To dream in the context of migration implies, more often than not, the prospect of a better material life in an adopted country. Instead, through the notion of “dreaming diversity”, we foreground the dreams, expectations and imaginations for the future of the Australian second generation which centre on carving out their cultural place in the nation.The empirical research we presented paints a picture of the second generation's paradoxical and contradictory experiences as they navigate the shifting landscape of Australia’s multicultural society. It gives a glimpse of the challenges and hopes they encounter as well as the direction of their attempts to negotiate their place within “Australian identity”. Finally, it highlights the need for a more expansive conversation and language in which that identity can be expressed. A language in which to talk – not just about the many cultures that make up the nation, but also to each other from within them – will be crucial to facilitate the deeper intercultural understanding and engagement many young people aspire to. Our ambition is not to codify a register of approved terms, and even less to formulate a new official discourse for use in multicultural policy documents. It is rather to register, crystalise and expand a discussion around difference and identity that is emerging from everyday interactions of Australians and foster a more committed conversation attuned to contemporary realities and communicative spaces where those interactions take place. In search of a richer vocabulary in which Australian identity might be reimagined, we have identified a research program that will explore emerging ways of talking about difference and identity across a range of cultural and media formats about or by the second generation. While arguing for the significance of the languages and idioms that are emerging in the spaces that young people inhabit, we recognise that, no less than other demographics, second-generation Australians are influenced by circulating narratives and categories in which (national) identity is discussed (Harris 15), including official conceptions and prevailing discourses of identity politics which are often encountered online and through popular culture. Our point is that the dreams, visions and imaginaries of second generation Australians, who will be among the key actors in fashioning Australia’s multicultural futures, are an important element of reimagining Australia’s multiculturalism even if those discourses may be partial, ambivalent or fragmented. We see this research program as building on and extending the tradition of sociological and cultural analyses of popular culture, media and cultural diversity and contributing to a more robust and systematic catalogue of multicultural narratives across different popular formats, genres, and production arrangements characteristic of the diversified media landscape. 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DOI: 10.1057/9780230244474.Wu, Nicholas, and Karen Yuan. “The Meme-ification of Asianness.” The Atlantic Dec. 2018. <https://www.theatlantic.com/technology/archive/2018/12/the-asian-identity-according-to-subtle-asian-traits/579037/>.Zambon, Kate. “Negotiating New German Identities: Transcultural Comedy and the Construction of Pluralistic Unity.” Media, Culture and Society 39.4 (2017): 552–567. Zhou, Min, and Carl L. Bankston. The Rise of the New Second Generation. Cambridge: Polity, 2016. DOI: 10.1177/0163443716663640.AcknowledgmentsThe empirical data reported here was drawn from Zooming In: Multiculturalism through the Lens of the Next Generation, a research collaboration between Swinburne University and the Victorian Multicultural Commission exploring contemporary perspectives on diversity among young Australians through their filmmaking practice, led by Chief Investigators Dr Glenda Ballantyne (Department of Social Sciences) and Dr Vincent Giarusso (Department of Film and Animation). We wish to thank Liam Wright and Alexa Scarlata for their work as Research Assistants on this project, and particularly the participants who shared their stories. Special thanks also to the editors of this special issue and the anonymous reviewers for their insightful feedback on an earlier version of this article. FundingZooming In: Multiculturalism through the Lens of the Next Generation has been generously supported by the Victorian Multicultural Commission, which we gratefully acknowledge.

IntroductionAustralia is at a particular point in its history where there is a noticeable diaspora of artists and creative practitioners away from the major capitals of Sydney and Melbourne (in particular), driven in no small part by ballooning house prices of the last eight years. This has meant big changes for some regional spaces, and in turn, for the face of Australian cultural life. Regional cultural precincts are forming with tourist flows, funding attention and cultural economies. Likewise, there appears to be growing consciousness in the ‘art centres’ of Melbourne and Sydney of interesting and relevant activities outside their limits. This research draws on my experience as an art practitioner, curator and social researcher in one such region (Castlemaine in Central Victoria), and particularly from a recent interview series I have conducted in collaboration with art space in that region, Wide Open Road Art. In this, 23 regional and city-based artists were asked about the social, economic and local conditions that can and have supported their art practices. Drawing from these conversations and Bourdieu’s ideas around cultural production, the article suggests that authentic, diverse, interesting and disruptive creative practices in Australian cultural life involve the increasingly pressing need for security while existing outside the modern imperative of high consumption; of finding alternative ways to live well while entering into the shared space of cultural production. Indeed, it is argued that often it is the capacity to defy key economic paradigms, for example of ‘rational (economic) self-interest’, that allows creative life to flourish (Bourdieu Field; Ley “Artists”). While regional spaces present new opportunities for this, there are pitfalls and nuances worth exploring.Changes in Regional AustraliaAustralia has long been an urbanising nation. Since Federation our cities have increased from a third to now constituting two-thirds of the country’s total population (Gray and Lawrence 6; ABS), making us one of the most urbanised countries in the world. Indeed, as machines replaced manual labour on farms; as Australia’s manufacturing industry began its decline; and as young people in particular left the country for city universities (Gray and Lawrence), the post-war industrial-economic boom drove this widespread demographic and economic shift. In the 1980s closures of regional town facilities like banks, schools and hospitals propelled widespread belief that regional Australia was in crisis and would be increasingly difficult to sustain (Rentschler, Bridson, and Evans; Gray and Lawrence 2; Barr et al.; ABS). However, the late 1990s and early 21st century saw a turnaround that has been referred to by some as the rise of the ‘sea change’. That is, widespread renewed interest and idealisation of not just coastal areas but anywhere outside the city (Murphy). It was a simultaneous pursuit of “a small ‘a’ alternative lifestyle” and escape from rising living costs in urban areas, especially for the unemployed, single parents and those with disabilities (Murphy). This renewed interest has been sustained. The latest wave, or series of waves, have coincided with the post-GFC house price spike, of cheap credit and lenient lending designed to stimulate the economy. This initiative in part led to Sydney and Melbourne median dwelling prices rising by up to 114% in eight years (Scutt 2017), which alone had a huge influence on who was able to afford to live in city areas and who was not. Rapid population increases and diminished social networks and familial support are also considered drivers that sent a wave of people (a million since 2011) towards the outer fringes of the cities and to ‘commuter belt’ country towns (Docherty; Murphy). While the underprivileged are clearly most disadvantaged in what has actually been a global development process (see Jayne on this, and on the city as a consumer itself), artists and creatives are also a unique category who haven’t fared well with hyper-urbanisation (Ley “Artists”). Despite the class privilege that often accompanies such a career choice, the economic disadvantage art professions often involve has seen a diaspora of artists moving to regional areas, particularly those in the hinterlands around and train lines to major centres. We see the recent ‘rise of a regional bohemia’ (Regional Australia Institute): towns like Toowoomba, Byron Bay, Surf Coast, Gold Coast-Tweed, Kangaroo Valley, Wollongong, Warburton, Bendigo, Tooyday, New Norfolk, and countless more being re-identified as arts towns and precincts. In Australia in 2016–17, 1 in 6 professional artists, and 1 in 4 visual artists, were living in a regional town (Throsby and Petetskaya). Creative arts in regional Australia makes up a quarter of the nation’s creative output and is a $2.8 billion industry; and our regions particularly draw in creative practitioners in their prime productive years (aged 24 to 44) (Regional Australia Institute).WORA Conservation SeriesIn 2018 artist and curator Helen Mathwin and myself received a local shire grant to record a conversation series with 23 artists who were based in the Central Goldfields region of Victoria as well as further afield, but who had a connection to the regional arts space we run, WideOpenRoadArt (WORA). In videoed, in-depth, approximately hour-long, semi-structured interviews conducted throughout 2018, we spoke to artists (16 women and 7 men) about the relocation phenomenon we were witnessing in our own growing arts town. Most were interviewed in WORA’s roving art float, but we seized any ad hoc opportunity we had to have genuine discussions with people. Focal points were around sustainability of practice and the social conditions that supported artists’ professional pursuits. This included accessing an arts community, circles of cultural production, and the ‘art centre’; the capacity to exhibit; but also, social factors such as affordable housing and the ability to live on a low-income while having dependants; and so on. The conversations were rich with lived experiences and insights on these issues.Financial ImperativesIn line with the discussion above, the most prominent factor we noticed in the interviews was the inescapable importance of being able to live cheaply. The consistent message that all of the interviewees, both regional- and city-based, conveyed was that a career in art-making required an important independence from the need to earn a substantial income. One interviewee commented: “I do run my art as a business, I have an ABN […] it makes a healthy loss! I don’t think I’ve ever made a profit […].” Another put it: “now that I’m in [this] town and I have a house and stuff I do feel like there is maybe a bit more security around those daily things that will hopefully give me space to [make artworks].”Much has been said on the pervasive inability to monetise art careers, notably Bourdieu’s observations that art exists on an interdependent field of cultural capital, determining for itself an autonomous conception of value separate to economics (Bourdieu, Field 39). This is somewhat similar to the idea of art as a sacred phenomenon irreducible to dollar terms (Abbing 38; see also Benjamin’s “aura”; “The Work of Art”). Art’s difficult relationship with commodification is part of its heroism that Benjamin described (Benjamin Charles Baudelaire 79), its potential to sanctify mainstream society by staying separate to the lowly aspirations of commerce (Ley “Artists” 2529). However, it is understood, artists still need to attain professional education and capacities, yet they remain at the bottom of the income ladder not only professionally, but in the case of visual artists, they remain at the bottom of the creative income hierarchies as well. Further to this, within visual arts, only a tiny proportion achieve financially backed success (Menger 277). “Artistic labour markets are characterised by high risk of failure, excess supply of recruits, low artistic income level, skewed income distribution and multiple jobholding” (Mangset, Torvik Heian, Kleppe, and Løyland; Menger). Mangset et al. point to ideas that have long surrounded the “charismatic artist myth,” of a quasi-metaphysical calling to be an artist that can lead one to overlook the profession’s vast pitfalls in terms of economic sustainability. One interviewee described it as follows: “From a very young age I wanted to be an artist […] so there’s never been a time that I’ve thought that’s not what I’m doing.” A 1% rule seems widely acknowledged in how the profession manages the financial winners against those who miss out; the tiny proportion of megastar artists versus a vast struggling remainder.As even successful artists often dip below the poverty line between paid engagements, housing costs can make the difference between being able to live in an area and not (Turnbull and Whitford). One artist described:[the reason we moved here from Melbourne] was financial, yes definitely. We wouldn’t have been able to purchase a property […] in Melbourne, we would not have been able to live in place that we wanted to live, and to do what we wanted to do […]. It was never an option for us to get a big mortgage.Another said:It partly came about as a financial practicality to move out here. My partner […] wanted to be in the bush, but I was resistant at first, we were in Melbourne but we just couldn’t afford Melbourne in the end, we had an apartment, we had a studio. My partner was a cabinet maker then. You know, just every month all our money went to rent and we just couldn’t manage anymore. So we thought, well maybe if we come out to the bush […] It was just by a happy accident that we found a property […] that we could afford, that was off-grid so it cut the bills down for us [...] that had a little studio and already had a little cottage on there that we could rent that out to get money.For a prominent artist we spoke to this issue was starkly reflected. Despite large exhibitions at some of the highest profile galleries in regional Victoria, the commissions offered for these shows were so insubstantial that the artist and their family had to take on staggering sums of personal debt to execute the ambitious and critically acclaimed shows. Another very successful artist we interviewed who had shown widely at ‘A-list’ international arts institutions and received several substantial grants, spoke of their dismay and pessimism at the idea of financial survival. For all artists we spoke to, pursuing their arts practice was in constant tension with economic imperatives, and their lives had all been shaped by the need to make shrewd decisions to continue practising. There were two artists out of the 23 we interviewed who considered their artwork able to provide full-time income, although this still relied on living costs remaining extremely low. “We are very lucky to have bought a very cheap property [in the country] that I can [also] have my workshop on, so I’m not paying for two properties in Melbourne […] So that certainly takes a fair bit of pressure off financially.” Their co-interviewee described this as “pretty luxurious!” Notably, the two who thought they could live off their art practices were both men, mid-career, whose works were large, spectacular festival items, which alongside the artists’ skill and hard work was also a factor in the type of remuneration received.Decongested LivingBeyond more affordable real estate and rental spaces, life outside our cities offers other benefits that have particular relevance to creative practitioners. Opera and festival director Lindy Hume described her move to the NSW South Coast in terms of space to think and be creative. “The abundance of time, space and silence makes living in places like [Hume’s town] ideal for creating new work” (Brown). And certainly, this was a theme that arose frequently in our interviews. Many of our regionally based artists were in part choosing the de-pressurised space of non-metro areas, and also seeking an embedded, daily connection to nature for themselves, their art-making process and their families. In one interview this was described as “dreamtime”. “Some of my more creative moments are out walking in the forest with the dog, that sort of semi-daydreamy thing where your mind is taken away by the place you’re in.”Creative HubsAll of our regional interviewees mentioned the value of the local community, as a general exchange, social support and like-minded connection, but also specifically of an arts community. Whether a tree change by choice or a more reactive move, the diaspora of artists, among others, has led to a type of rural renaissance in certain popular areas. Creative hubs located around the country, often in close proximity to the urban centres, are creating tremendous opportunities to network with other talented people doing interesting things, living in close proximity and often open to cross-fertilisation. One said: “[Castlemaine] is the best place in Australia, it has this insane cultural richness in a tiny town, you can’t go out and not meet people on the street […] For someone who has not had community in their life that is so gorgeous.” Another said:[Being an artist here] is kind of easy! Lots of people around to connect—with […] other artists but also creatively minded people [...] So it means you can just bump into someone from down the street and have an amazing conversation in five minutes about some amazing thing! […] There’s a concentration here that works.With these hubs, regional spaces are entering into a new relevance in the sphere of cultural production. They are generating unique and interesting local creative scenes for people to live amongst or visit, and generating strong local arts economies, tourist economies, and funding opportunities (Rentschler, Bridson, and Evans). Victoria in particular has burgeoned, with tourist flows to its regions increasing 13 per cent in 5 years and generating tourism worth $10 billion (Tourism Victoria). Victoria’s Greater Bendigo is Australia’s most popularly searched tourist destination on Trip Advisor, with tourism increasing 52% in 10 years (Boland). Simultaneously, funding flows have increased to regional zones, as governments seek to promote development outside Australia’s urban centres and are confident in the arts as a key strategy in boosting health, economies and overall wellbeing (see Rentschler, Bridson, and Evans; see also the 2018 Regional Centre for Culture initiative, Boland). The regions are also an increasingly relevant participant in national cultural life (Turnbull and Whitford; Mitchell; Simpson; Woodhead). Opportunities for an openness to productive exchange between regional and metropolitan sites appear to be growing, with regional festivals and art events gaining importance and unique attributes in the consciousness of the arts ‘centre’ (see for example Fairley; Simpson; Farrelly; Woodhead).Difficulties of Regional LocationDespite this, our interviews still brought to light the difficulties and barriers experienced living as a regional artist. For some, living in regional Victoria was an accepted set-back in their ambitions, something to be concealed and counteracted with education in reputable metropolitan art schools or city-based jobs. For others there was difficulty accessing a sympathetic arts community—although arts towns had vibrant cultures, certain types of creativity were preferred (often craft-based and more community-oriented). Practitioners who were active in maintaining their links to a metropolitan art scene voiced more difficulty in fitting in and successfully exhibiting their (often more conceptual or boundary-pushing) work in regional locations.The Gentrification ProblemThe other increasingly obvious issue in the revivification of some non-metropolitan areas is that they can and are already showing signs of being victims of their own success. That is, some regional arts precincts are attracting so many new residents that they are ceasing to be the low-cost, hospitable environments for artists they once were. Geographer David Ley has given attention to this particular pattern of gentrification that trails behind artists (Ley “Artists”). Ley draws from Florida’s ideas of late capitalism’s ascendency of creativity over the brute utilitarianism of the industrial era. This has got to the point that artists and creative professionals have an increasing capacity to shape and generate value in areas of life that were previous overlooked, especially with built environments (2529). Now more than ever, there is the “urbane middle-class” pursuing ‘the swirling milieu of artists, bohemians and immigrants” (Florida) as they create new, desirable landscapes with the “refuse of society” (Benjamin Charles Baudelaire 79; Ley New Middle Class). With Australia’s historic shifts in affordability in our major cities, this pattern that Ley identified in urban built environments can be seen across our states and regions as well.But with gentrification comes increased costs of living, as housing, shops and infrastructure all alter for an affluent consumer-resident. This diminishes what Bourdieu describes as “the suspension and removal of economic necessity” fundamental to the avant-garde (Bourdieu Distinction 54). That is to say, its relief from heavy pressure to materially survive is arguably critical to the reflexive, imaginative, and truly new offerings that art can provide. And as argued earlier, there seems an inbuilt economic irrationality in artmaking as a vocation—of dedicating one’s energy, time and resources to a pursuit that is notoriously impoverishing. But this irrationality may at the same time be critical to setting forth new ideas, perspectives, reflections and disruptions of taken-for-granted social assumptions, and why art is so indispensable in the first place (Bourdieu Field 39; Ley New Middle Class 2531; Weber on irrationality and the Enlightenment Project; also Adorno’s the ‘primitive’ in art). Australia’s cities, like those of most developed nations, increasingly demand we busy ourselves with the high-consumption of modern life that makes certain activities that sit outside this almost impossible. As gentrification unfolds from the metropolis to the regions, Australia faces a new level of far-reaching social inequality that has real consequences for who is able to participate in art-making, where these people can live, and ultimately what kind of diversity of ideas and voices participate in the generation of our national cultural life. ConclusionThe revival of some of Australia’s more popular regional towns has brought new life to some regional areas, particularly in reshaping their identities as cultural hubs worth experiencing, living amongst or supporting their development. Our interviews brought to life the significant benefits artists have experienced in relocating to country towns, whether by choice or necessity, as well as some setbacks. It was clear that economics played a major role in the demographic shift that took place in the area being examined; more specifically, that the general reorientation of social life towards consumption activities are having dramatic spatial consequences that we are currently seeing transform our major centres. The ability of art and creative practices to breathe new life into forgotten and devalued ideas and spaces is a foundational attribute but one that also creates a gentrification problem. Indeed, this is possibly the key drawback to the revivification of certain regional areas, alongside other prejudices and clashes between metro and regional cultures. It is argued that the transformative and redemptive actions art can perform need to involve the modern irrationality of not being transfixed by matters of economic materialism, so as to sit outside taken-for-granted value structures. This emphasises the importance of equality and open access in our spaces and landscapes if we are to pursue a vibrant, diverse and progressive national cultural sphere.ReferencesAbbing, Hans. Why Artists Are Poor: The Exceptional Economy of the Arts. Amsterdam: Amsterdam UP, 2002.Adorno, Theodor. Aesthetic Theory. London: Routledge, 1983.Australian Bureau of Statistics. “Population Growth: Capital City Growth and Development.” 4102.0—Australian Social Trends. 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“Human beings are not born once and for all on the day their mothers give birth to them [...] life obliges them over and over again to give birth to themselves.” (Garcia Marquez 165) Introduction The refugee experience is, at heart, one of rebirth. Just as becoming a new, distinctive being—biological birth—necessarily involves the physical separation of mother and infant, so becoming a refugee entails separation from a "mother country." This mother country may or may not be a recognised nation state; the point is that the refugee transitions from physical connectedness to separation, from insider to outsider, from endemic to alien. Like babies, refugees may have little control over the timing and conditions of their expulsion. Successful resettlement requires not one rebirth but multiple rebirths—resettlement is a lifelong process (Layton)—which in turn require hope, imagination, and energy. In rebirthing themselves over and over again, people who have fled or been forced from their homelands become both mother and child. They do not go through this rebirthing alone. A range of agencies and individuals may be there to assist, including immigration officials, settlement services, schools and teachers, employment agencies and employers, English as a Second Language (ESL) resources and instructors, health-care providers, counsellors, diasporic networks, neighbours, church groups, and other community organisations. The nature, intensity, and duration of these “midwives’” interventions—and when they occur and in what combinations—vary hugely from place to place and from person to person, but there is clear evidence that post-migration experiences have a significant impact on settlement outcomes (Fozdar and Hartley). This paper draws on qualitative research I did in 2012 in a regional town in New South Wales to illuminate some of the ways in which settlement aides ease, or impede, refugees’ rebirth as fully recognised and participating Australians. I begin by considering what it means to be resilient before tracing some of the dimensions of the resettlement process. In doing so, I draw on data from interviews and focus groups with former refugees, service providers, and other residents of the town I shall call Easthaven. First, though, a word about Easthaven. As is the case in many rural and regional parts of Australia, Easthaven’s population is strongly dominated by Anglo Celtic and Saxon ancestries: 2011 Census data show that more than 80 per cent of residents were born in Australia (compared with a national figure of 69.8 per cent) and about 90 per cent speak only English at home (76.8 per cent). Almost twice as many people identify as Aboriginal or Torres Strait Islander as the national figure of 2.5 per cent (Australian Bureau of Statistics). For several years Easthaven has been an official “Refugee Welcome Zone”, welcoming hundreds of refugees from diverse countries in Africa and the Middle East as well as from Myanmar. This reflects the Department of Immigration and Citizenship’s drive to settle a fifth of Australia’s 13,750 humanitarian entrants a year directly in regional areas. In Easthaven’s schools—which is where I focused my research—almost all of the ESL students are from refugee backgrounds. Defining Resilience Much of the research on human resilience is grounded in psychology, with a capacity to “bounce back” from adverse experiences cited in many definitions of resilience (e.g. American Psychological Association). Bouncing back implies a relatively quick process, and a return to a state or form similar to that which existed before the encounter with adversity. Yet resilience often requires sustained effort and significant changes in identity. As Jerome Rugaruza, a former UNHCR refugee, says of his journey from the Democratic Republic of Congo to Australia: All the steps begin in the burning village: you run with nothing to eat, no clothes. You just go. Then you get to the refugee camp […] You have a little bread and you thank god you are safe. Then after a few years in the camp, you think about a future for your children. You arrive in Australia and then you learn a new language, you learn to drive. There are so many steps and not everyone can do it. (Milsom) Not everyone can do it, but a large majority do. Research by Graeme Hugo, for example, shows that although humanitarian settlers in Australia face substantial barriers to employment and initially have much higher unemployment rates than other immigrants, for most nationality groups this difference has disappeared by the second generation: “This is consistent with the sacrifice (or investment) of the first generation and the efforts extended to attain higher levels of education and English proficiency, thereby reducing the barriers over time.” (Hugo 35). Ingrid Poulson writes that “resilience is not just about bouncing. Bouncing […] is only a reaction. Resilience is about rising—you rise above it, you rise to the occasion, you rise to the challenge. Rising is an active choice” (47; my emphasis) I see resilience as involving mental and physical grit, coupled with creativity, aspiration and, crucially, agency. Dimensions of Resettlement To return to the story of 41-year-old Jerome Rugaruza, as related in a recent newspaper article: He [Mr Rugaruza] describes the experience of being a newly arrived refugee as being like that of a newborn baby. “You need special care; you have to learn to speak [English], eat the different food, create relationships, connections”. (Milsom) This is a key dimension of resettlement: the adult becomes like an infant again, shifting from someone who knows how things work and how to get by to someone who is likely to be, for a while, dependent on others for even the most basic things—communication, food, shelter, clothing, and social contact. The “special care” that most refugee arrivals need initially (and sometimes for a long time) often results in their being seen as deficient—in knowledge, skills, dispositions, and capacities as well as material goods (Keddie; Uptin, Wright and Harwood). As Fozdar and Hartley note: “The tendency to use a deficit model in refugee resettlement devalues people and reinforces the view of the mainstream population that refugees are a liability” (27). Yet unlike newborns, humanitarian settlers come to their new countries with rich social networks and extensive histories of experience and learning—resources that are in fact vital to their rebirth. Sisay (all names are pseudonyms), a year 11 student of Ethiopian heritage who was born in Kenya, told me with feeling: I had a life back in Africa [her emphasis]. It was good. Well, I would go back there if there’s no problems, which—is a fact. And I came here for a better life—yeah, I have a better life, there’s good health care, free school, and good environment and all that. But what’s that without friends? A fellow student, Celine, who came to Australia five years ago from Burundi via Uganda, told me in a focus group: Some teachers are really good but I think some other teachers could be a little bit more encouraging and understanding of what we’ve gone through, because [they] just look at you like “You’re year 11 now, you should know this” […] It’s really discouraging when [the teachers say] in front of the class, “Oh, you shouldn’t do this subject because you haven’t done this this this this” […] It’s like they’re on purpose to tell you “you don’t have what it takes; just give up and do something else.” As Uptin, Wright and Harwood note, “schools not only have the power to position who is included in schooling (in culture and pedagogy) but also have the power to determine whether there is room and appreciation for diversity” (126). Both Sisay and Celine were disheartened by the fact they felt some of their teachers, and many of their peers, had little interest in or understanding of their lives before they came to Australia. The teachers’ low expectations of refugee-background students (Keddie, Uptin, Wright and Harwood) contrasted with the students’ and their families’ high expectations of themselves (Brown, Miller and Mitchell; Harris and Marlowe). When I asked Sisay about her post-school ambitions, she said: “I have a good idea of my future […] write a documentary. And I’m working on it.” Celine’s response was: “I know I’m gonna do medicine, be a doctor.” A third girl, Lily, who came to Australia from Myanmar three years ago, told me she wanted to be an accountant and had studied accounting at the local TAFE last year. Joseph, a father of three who resettled from South Sudan seven years ago, stressed how important getting a job was to successful settlement: [But] you have to get a certificate first to get a job. Even the job of cleaning—when I came here I was told that somebody has to go to have training in cleaning, to use the different chemicals to clean the ground and all that. But that is just sweeping and cleaning with water—you don’t need the [higher-level] skills. Simple jobs like this, we are not able to get them. In regional Australia, employment opportunities tend to be limited (Fozdar and Hartley); the unemployment rate in Easthaven is twice the national average. Opportunities to study are also more limited than in urban centres, and would-be students are not always eligible for financial assistance to gain or upgrade qualifications. Even when people do have appropriate qualifications, work experience, and language proficiency, the colour of their skin may still mean they miss out on a job. Tilbury and Colic-Peisker have documented the various ways in which employers deflect responsibility for racial discrimination, including the “common” strategy (658) of arguing that while the employer or organisation is not prejudiced, they have to discriminate because of their clients’ needs or expectations. I heard this strategy deployed in an interview with a local businesswoman, Catriona: We were advertising for a new technician. And one of the African refugees came to us and he’d had a lot of IT experience. And this is awful, but we felt we couldn't give him the job, because we send our technicians into people's houses, and we knew that if a black African guy rocked up at someone’s house to try and fix their computer, they would not always be welcomed in all—look, it would not be something that [Easthaven] was ready for yet. Colic-Peisker and Tilbury (Refugees and Employment) note that while Australia has strict anti-discrimination legislation, this legislation may be of little use to the people who, because of the way they look and sound (skin colour, dress, accent), are most likely to face prejudice and discrimination. The researchers found that perceived discrimination in the labour market affected humanitarian settlers’ sense of satisfaction with their new lives far more than, for example, racist remarks, which were generally shrugged off; the students I interviewed spoke of racism as “expected,” but “quite rare.” Most of the people Colic-Peisker and Tilbury surveyed reported finding Australians “friendly and accepting” (33). Even if there is no active discrimination on the basis of skin colour in employment, education, or housing, or overt racism in social situations, visible difference can still affect a person’s sense of belonging, as Joseph recounts: I think of myself as Australian, but my colour doesn’t [laughs] […] Unfortunately many, many Australians are expecting that Australia is a country of Europeans … There is no need for somebody to ask “Where do you come from?” and “Do you find Australia here safe?” and “Do you enjoy it?” Those kind of questions doesn’t encourage that we are together. This highlights another dimension of resettlement: the journey from feeling “at home” to feeling “foreign” to, eventually, feeling at home again in the host country (Colic-Peisker and Tilbury, Refugees and Employment). In the case of visibly different settlers, however, this last stage may never be completed. Whether the questions asked of Joseph are well intentioned or not, their effect may be the same: they position him as a “forever foreigner” (Park). A further dimension of resettlement—one already touched on—is the degree to which humanitarian settlers actively manage their “rebirth,” and are allowed and encouraged to do so. A key factor will be their mastery of English, and Easthaven’s ESL teachers are thus pivotal in the resettlement process. There is little doubt that many of these teachers have gone to great lengths to help this cohort of students, not only in terms of language acquisition but also social inclusion. However, in some cases what is initially supportive can, with time, begin to undermine refugees’ maturity into independent citizens. Sharon, an ESL teacher at one of the schools, told me how she and her colleagues would give their refugee-background students lifts to social events: But then maybe three years down the track they have a car and their dad can drive, but they still won’t take them […] We arrive to pick them up and they’re not ready, or there’s five fantastic cars in the driveway, and you pick up the student and they say “My dad’s car’s much bigger and better than yours” [laughs]. So there’s an expectation that we’ll do stuff for them, but we’ve created that [my emphasis]. Other support services may have more complex interests in keeping refugee settlers dependent. The more clients an agency has, the more services it provides, and the longer clients stay on its books, the more lucrative the contract for the agency. Thus financial and employment imperatives promote competition rather than collaboration between service providers (Fozdar and Hartley; Sidhu and Taylor) and may encourage assumptions about what sorts of services different individuals and groups want and need. Colic-Peisker and Tilbury (“‘Active’ and ‘Passive’ Resettlement”) have developed a typology of resettlement styles—“achievers,” “consumers,” “endurers,” and “victims”—but stress that a person’s style, while influenced by personality and pre-migration factors, is also shaped by the institutions and individuals they come into contact with: “The structure of settlement and welfare services may produce a victim mentality, leaving members of refugee communities inert and unable to see themselves as agents of change” (76). The prevailing narrative of “the traumatised refugee” is a key aspect of this dynamic (Colic-Peisker and Tilbury, “‘Active’ and ‘Passive’ Resettlement”; Fozdar and Hartley; Keddie). Service providers may make assumptions about what humanitarian settlers have gone through before arriving in Australia, how they have been affected by their experiences, and what must be done to “fix” them. Norah, a long-time caseworker, told me: I think you get some [providers] who go, “How could you have gone through something like that and not suffered? There must be—you must have to talk about this stuff” […] Where some [refugees] just come with the [attitude] “We’re all born into a situation; that was my situation, but I’m here now and now my focus is this.” She cited failure to consider cultural sensitivities around mental illness and to recognise that stress and anxiety during early resettlement are normal (Tilbury) as other problems in the sector: [Newly arrived refugees] go through the “happy to be here” [phase] and now “hang on, I’ve thumped to the bottom and I’m missing my own foods and smells and cultures and experiences”. I think sometimes we’re just too quick to try and slot people into a box. One factor that appears to be vital in fostering and sustaining resilience is social connection. Norah said her clients were “very good on the mobile phone” and had links “everywhere,” including to family and friends in their countries of birth, transition countries, and other parts of Australia. A 2011 report for DIAC, Settlement Outcomes of New Arrivals, found that humanitarian entrants to Australia were significantly more likely to be members of cultural and/or religious groups than other categories of immigrants (Australian Survey Research). I found many examples of efforts to build both bonding and bridging capital (Putnam) in Easthaven, and I offer two examples below. Several people told me about a dinner-dance that had been held a few weeks before one of my visits. The event was organised by an African women’s group, which had been formed—with funding assistance—several years before. The dinner-dance was advertised in the local newspaper and attracted strong interest from a broad cross-section of Easthaveners. To Debbie, a counsellor, the response signified a “real turnaround” in community relations and was a big boon to the women’s sense of belonging. Erica, a teacher, told me about a cultural exchange day she had organised between her bush school—where almost all of the children are Anglo Australian—and ESL students from one of the town schools: At the start of the day, my kids were looking at [the refugee-background students] and they were scared, they were saying to me, "I feel scared." And we shoved them all into this tiny little room […] and they had no choice but to sit practically on top of each other. And by the end of the day, they were hugging each other and braiding their hair and jumping and playing together. Like Uptin, Wright and Harwood, I found that the refugee-background students placed great importance on the social aspects of school. Sisay, the girl I introduced earlier in this paper, said: “It’s just all about friendship and someone to be there for you […] We try to be friends with them [the non-refugee students] sometimes but sometimes it just seems they don’t want it.” Conclusion A 2012 report on refugee settlement services in NSW concludes that the state “is not meeting its responsibility to humanitarian entrants as well as it could” (Audit Office of New South Wales 2); moreover, humanitarian settlers in NSW are doing less well on indicators such as housing and health than humanitarian settlers in other states (3). Evaluating the effectiveness of formal refugee-centred programs was not part of my research and is beyond the scope of this paper. Rather, I have sought to reveal some of the ways in which the attitudes, assumptions, and everyday practices of service providers and members of the broader community impact on refugees' settlement experience. What I heard repeatedly in the interviews I conducted was that it was emotional and practical support (Matthews; Tilbury), and being asked as well as told (about their hopes, needs, desires), that helped Easthaven’s refugee settlers bear themselves into fulfilling new lives. References Audit Office of New South Wales. Settling Humanitarian Entrants in New South Wales—Executive Summary. May 2012. 15 Aug. 2013 ‹http://www.audit.nsw.gov.au/ArticleDocuments/245/02_Humanitarian_Entrants_2012_Executive_Summary.pdf.aspx?Embed=Y>. Australian Bureau of Statistics. 2011 Census QuickStats. Mar. 2013. 11 Aug. 2013 ‹http://www.censusdata.abs.gov.au/census_services/getproduct/census/2011/quickstat/0>. Australian Survey Research. Settlement Outcomes of New Arrivals—Report of Findings. Apr. 2011. 15 Aug. 2013 ‹http://www.immi.gov.au/media/publications/research/_pdf/settlement-outcomes-new-arrivals.pdf>. 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Tujuan dalam penelitian ini adalah untuk mengetahui Peran Komitmen organisasional yang terdiri dari komitment afektif, normative, dan kontinuan dan Kompensasi baik itu kompensasi finansial dan non-finansial terhadap Kepuasan kerja dengan moderasi Budaya organisasi sebagai variabel penguat atau memperlemah pada karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Sampel dalam penelitian ini adalah 200 orang karyawan dan data yang dapat di olah sebanyak 200 sampel. PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Data dianalisis menggunakan WrapPls 6.0 dan SPSS 16 untuk menguji Uji asumsi Normalitas dan Linieritas.Hasil penelitian ini menyimpulkan bahwa komitmen organisasi berpengaruh positif terhadap kepuasan kerja karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Kompensasi juag berpengaruh positif terhadap kepuasan kerja karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. 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IntroductionIn the year 2000, a group of likeminded individuals got together and convened the first annual World Barista Championship in Monte Carlo. With twelve competitors from around the globe, each competitor was judged by seven judges: one head judge who oversaw the process, two technical judges who assessed technical skills, and four sensory judges who evaluated the taste and appearance of the espresso drinks. Competitors had fifteen minutes to serve four espresso coffees, four cappuccino coffees, and four “signature” drinks that they had devised using one shot of espresso and other ingredients of their choice, but no alcohol. The competitors were also assessed on their overall barista skills, their creativity, and their ability to perform under pressure and impress the judges with their knowledge of coffee. This competition has grown to the extent that eleven years later, in 2011, 54 countries held national barista championships with the winner from each country competing for the highly coveted position of World Barista Champion. That year, Alejandro Mendez from El Salvador became the first world champion from a coffee producing nation. Champion baristas are more likely to come from coffee consuming countries than they are from coffee producing countries as countries that produce coffee seldom have a culture of espresso coffee consumption. While Ireland is not a coffee-producing nation, the Irish are the highest per capita consumers of tea in the world (Mac Con Iomaire, “Ireland”). Despite this, in 2008, Stephen Morrissey from Ireland overcame 50 other national champions to become the 2008 World Barista Champion (see, http://vimeo.com/2254130). Another Irish national champion, Colin Harmon, came fourth in this competition in both 2009 and 2010. This paper discusses the history and development of coffee and coffee houses in Dublin from the 17th century, charting how coffee culture in Dublin appeared, evolved, and stagnated before re-emerging at the beginning of the 21st century, with a remarkable win in the World Barista Championships. The historical links between coffeehouses and media—ranging from print media to electronic and social media—are discussed. In this, the coffee house acts as an informal public gathering space, what urban sociologist Ray Oldenburg calls a “third place,” neither work nor home. These “third places” provide anchors for community life and facilitate and foster broader, more creative interaction (Oldenburg). This paper will also show how competition from other “third places” such as clubs, hotels, restaurants, and bars have affected the vibrancy of coffee houses. Early Coffee Houses The first coffee house was established in Constantinople in 1554 (Tannahill 252; Huetz de Lemps 387). The first English coffee houses opened in Oxford in 1650 and in London in 1652. Coffee houses multiplied thereafter but, in 1676, when some London coffee houses became hotbeds for political protest, the city prosecutor decided to close them. The ban was soon lifted and between 1680 and 1730 Londoners discovered the pleasure of drinking coffee (Huetz de Lemps 388), although these coffee houses sold a number of hot drinks including tea and chocolate as well as coffee.The first French coffee houses opened in Marseille in 1671 and in Paris the following year. Coffee houses proliferated during the 18th century: by 1720 there were 380 public cafés in Paris and by the end of the century there were 600 (Huetz de Lemps 387). Café Procope opened in Paris in 1674 and, in the 18th century, became a literary salon with regular patrons: Voltaire, Rousseau, Diderot and Condorcet (Huetz de Lemps 387; Pitte 472). In England, coffee houses developed into exclusive clubs such as Crockford’s and the Reform, whilst elsewhere in Europe they evolved into what we identify as cafés, similar to the tea shops that would open in England in the late 19th century (Tannahill 252-53). Tea quickly displaced coffee in popularity in British coffee houses (Taylor 142). Pettigrew suggests two reasons why Great Britain became a tea-drinking nation while most of the rest of Europe took to coffee (48). The first was the power of the East India Company, chartered by Elizabeth I in 1600, which controlled the world’s biggest tea monopoly and promoted the beverage enthusiastically. The second was the difficulty England had in securing coffee from the Levant while at war with France at the end of the seventeenth century and again during the War of the Spanish Succession (1702-13). Tea also became the dominant beverage in Ireland and over a period of time became the staple beverage of the whole country. In 1835, Samuel Bewley and his son Charles dared to break the monopoly of The East India Company by importing over 2,000 chests of tea directly from Canton, China, to Ireland. His family would later become synonymous with the importation of coffee and with opening cafés in Ireland (see, Farmar for full history of the Bewley's and their activities). Ireland remains the highest per-capita consumer of tea in the world. Coffee houses have long been linked with social and political change (Kennedy, Politicks; Pincus). The notion that these new non-alcoholic drinks were responsible for the Enlightenment because people could now gather socially without getting drunk is rejected by Wheaton as frivolous, since there had always been alternatives to strong drink, and European civilisation had achieved much in the previous centuries (91). She comments additionally that cafés, as gathering places for dissenters, took over the role that taverns had long played. Pennell and Vickery support this argument adding that by offering a choice of drinks, and often sweets, at a fixed price and in a more civilized setting than most taverns provided, coffee houses and cafés were part of the rise of the modern restaurant. It is believed that, by 1700, the commercial provision of food and drink constituted the second largest occupational sector in London. Travellers’ accounts are full of descriptions of London taverns, pie shops, coffee, bun and chop houses, breakfast huts, and food hawkers (Pennell; Vickery). Dublin Coffee Houses and Later incarnations The earliest reference to coffee houses in Dublin is to the Cock Coffee House in Cook Street during the reign of Charles II (1660-85). Public dining or drinking establishments listed in the 1738 Dublin Directory include taverns, eating houses, chop houses, coffee houses, and one chocolate house in Fownes Court run by Peter Bardin (Hardiman and Kennedy 157). During the second half of the 17th century, Dublin’s merchant classes transferred allegiance from taverns to the newly fashionable coffee houses as places to conduct business. By 1698, the fashion had spread to country towns with coffee houses found in Cork, Limerick, Kilkenny, Clonmel, Wexford, and Galway, and slightly later in Belfast and Waterford in the 18th century. Maxwell lists some of Dublin’s leading coffee houses and taverns, noting their clientele: There were Lucas’s Coffee House, on Cork Hill (the scene of many duels), frequented by fashionable young men; the Phoenix, in Werburgh Street, where political dinners were held; Dick’s Coffee House, in Skinner’s Row, much patronized by literary men, for it was over a bookseller’s; the Eagle, in Eustace Street, where meetings of the Volunteers were held; the Old Sot’s Hole, near Essex Bridge, famous for its beefsteaks and ale; the Eagle Tavern, on Cork Hill, which was demolished at the same time as Lucas’s to make room for the Royal Exchange; and many others. (76) Many of the early taverns were situated around the Winetavern Street, Cook Street, and Fishamble Street area. (see Fig. 1) Taverns, and later coffee houses, became meeting places for gentlemen and centres for debate and the exchange of ideas. In 1706, Francis Dickson published the Flying Post newspaper at the Four Courts coffee house in Winetavern Street. The Bear Tavern (1725) and the Black Lyon (1735), where a Masonic Lodge assembled every Wednesday, were also located on this street (Gilbert v.1 160). Dick’s Coffee house was established in the late 17th century by bookseller and newspaper proprietor Richard Pue, and remained open until 1780 when the building was demolished. In 1740, Dick’s customers were described thus: Ye citizens, gentlemen, lawyers and squires,who summer and winter surround our great fires,ye quidnuncs! who frequently come into Pue’s,To live upon politicks, coffee, and news. (Gilbert v.1 174) There has long been an association between coffeehouses and publishing books, pamphlets and particularly newspapers. Other Dublin publishers and newspapermen who owned coffee houses included Richard Norris and Thomas Bacon. Until the 1850s, newspapers were burdened with a number of taxes: on the newsprint, a stamp duty, and on each advertisement. By 1865, these taxes had virtually disappeared, resulting in the appearance of 30 new newspapers in Ireland, 24 of them in Dublin. Most people read from copies which were available free of charge in taverns, clubs, and coffee houses (MacGiolla Phadraig). Coffee houses also kept copies of international newspapers. On 4 May 1706, Francis Dickson notes in the Dublin Intelligence that he held the Paris and London Gazettes, Leyden Gazette and Slip, the Paris and Hague Lettres à la Main, Daily Courant, Post-man, Flying Post, Post-script and Manuscripts in his coffeehouse in Winetavern Street (Kennedy, “Dublin”). Henry Berry’s analysis of shop signs in Dublin identifies 24 different coffee houses in Dublin, with the main clusters in Essex Street near the Custom’s House (Cocoa Tree, Bacon’s, Dempster’s, Dublin, Merchant’s, Norris’s, and Walsh’s) Cork Hill (Lucas’s, St Lawrence’s, and Solyman’s) Skinners’ Row (Bow’s’, Darby’s, and Dick’s) Christ Church Yard (Four Courts, and London) College Green (Jack’s, and Parliament) and Crampton Court (Exchange, and Little Dublin). (see Figure 1, below, for these clusters and the locations of other Dublin coffee houses.) The earliest to be referenced is the Cock Coffee House in Cook Street during the reign of Charles II (1660-85), with Solyman’s (1691), Bow’s (1692), and Patt’s on High Street (1699), all mentioned in print before the 18th century. The name of one, the Cocoa Tree, suggests that chocolate was also served in this coffee house. More evidence of the variety of beverages sold in coffee houses comes from Gilbert who notes that in 1730, one Dublin poet wrote of George Carterwright’s wife at The Custom House Coffee House on Essex Street: Her coffee’s fresh and fresh her tea,Sweet her cream, ptizan, and whea,her drams, of ev’ry sort, we findboth good and pleasant, in their kind. (v. 2 161) Figure 1: Map of Dublin indicating Coffee House clusters 1 = Sackville St.; 2 = Winetavern St.; 3 = Essex St.; 4 = Cork Hill; 5 = Skinner's Row; 6 = College Green.; 7 = Christ Church Yard; 8 = Crampton Court.; 9 = Cook St.; 10 = High St.; 11 = Eustace St.; 12 = Werburgh St.; 13 = Fishamble St.; 14 = Westmorland St.; 15 = South Great George's St.; 16 = Grafton St.; 17 = Kildare St.; 18 = Dame St.; 19 = Anglesea Row; 20 = Foster Place; 21 = Poolbeg St.; 22 = Fleet St.; 23 = Burgh Quay.A = Cafe de Paris, Lincoln Place; B = Red Bank Restaurant, D'Olier St.; C = Morrison's Hotel, Nassau St.; D = Shelbourne Hotel, St. Stephen's Green; E = Jury's Hotel, Dame St. Some coffee houses transformed into the gentlemen’s clubs that appeared in London, Paris and Dublin in the 17th century. These clubs originally met in coffee houses, then taverns, until later proprietary clubs became fashionable. Dublin anticipated London in club fashions with members of the Kildare Street Club (1782) and the Sackville Street Club (1794) owning the premises of their clubhouse, thus dispensing with the proprietor. The first London club to be owned by the members seems to be Arthur’s, founded in 1811 (McDowell 4) and this practice became widespread throughout the 19th century in both London and Dublin. The origin of one of Dublin’s most famous clubs, Daly’s Club, was a chocolate house opened by Patrick Daly in c.1762–65 in premises at 2–3 Dame Street (Brooke). It prospered sufficiently to commission its own granite-faced building on College Green between Anglesea Street and Foster Place which opened in 1789 (Liddy 51). Daly’s Club, “where half the land of Ireland has changed hands”, was renowned for the gambling that took place there (Montgomery 39). Daly’s sumptuous palace catered very well (and discreetly) for honourable Members of Parliament and rich “bucks” alike (Craig 222). The changing political and social landscape following the Act of Union led to Daly’s slow demise and its eventual closure in 1823 (Liddy 51). Coincidentally, the first Starbucks in Ireland opened in 2005 in the same location. Once gentlemen’s clubs had designated buildings where members could eat, drink, socialise, and stay overnight, taverns and coffee houses faced competition from the best Dublin hotels which also had coffee rooms “in which gentlemen could read papers, write letters, take coffee and wine in the evening—an exiguous substitute for a club” (McDowell 17). There were at least 15 establishments in Dublin city claiming to be hotels by 1789 (Corr 1) and their numbers grew in the 19th century, an expansion which was particularly influenced by the growth of railways. By 1790, Dublin’s public houses (“pubs”) outnumbered its coffee houses with Dublin boasting 1,300 (Rooney 132). Names like the Goose and Gridiron, Harp and Crown, Horseshoe and Magpie, and Hen and Chickens—fashionable during the 17th and 18th centuries in Ireland—hung on decorative signs for those who could not read. Throughout the 20th century, the public house provided the dominant “third place” in Irish society, and the drink of choice for itd predominantly male customers was a frothy pint of Guinness. Newspapers were available in public houses and many newspapermen had their own favourite hostelries such as Mulligan’s of Poolbeg Street; The Pearl, and The Palace on Fleet Street; and The White Horse Inn on Burgh Quay. Any coffee served in these establishments prior to the arrival of the new coffee culture in the 21st century was, however, of the powdered instant variety. Hotels / Restaurants with Coffee Rooms From the mid-19th century, the public dining landscape of Dublin changed in line with London and other large cities in the United Kingdom. Restaurants did appear gradually in the United Kingdom and research suggests that one possible reason for this growth from the 1860s onwards was the Refreshment Houses and Wine Licences Act (1860). The object of this act was to “reunite the business of eating and drinking”, thereby encouraging public sobriety (Mac Con Iomaire, “Emergence” v.2 95). Advertisements for Dublin restaurants appeared in The Irish Times from the 1860s. Thom’s Directory includes listings for Dining Rooms from the 1870s and Refreshment Rooms are listed from the 1880s. This pattern continued until 1909, when Thom’s Directory first includes a listing for “Restaurants and Tea Rooms”. Some of the establishments that advertised separate coffee rooms include Dublin’s first French restaurant, the Café de Paris, The Red Bank Restaurant, Morrison’s Hotel, Shelbourne Hotel, and Jury’s Hotel (see Fig. 1). The pattern of separate ladies’ coffee rooms emerged in Dublin and London during the latter half of the 19th century and mixed sex dining only became popular around the last decade of the 19th century, partly infuenced by Cesar Ritz and Auguste Escoffier (Mac Con Iomaire, “Public Dining”). Irish Cafés: From Bewley’s to Starbucks A number of cafés appeared at the beginning of the 20th century, most notably Robert Roberts and Bewley’s, both of which were owned by Quaker families. Ernest Bewley took over the running of the Bewley’s importation business in the 1890s and opened a number of Oriental Cafés; South Great Georges Street (1894), Westmoreland Street (1896), and what became the landmark Bewley’s Oriental Café in Grafton Street (1927). Drawing influence from the grand cafés of Paris and Vienna, oriental tearooms, and Egyptian architecture (inspired by the discovery in 1922 of Tutankhamen’s Tomb), the Grafton Street business brought a touch of the exotic into the newly formed Irish Free State. Bewley’s cafés became the haunt of many of Ireland’s leading literary figures, including Samuel Becket, Sean O’Casey, and James Joyce who mentioned the café in his book, Dubliners. A full history of Bewley’s is available (Farmar). It is important to note, however, that pots of tea were sold in equal measure to mugs of coffee in Bewley’s. The cafés changed over time from waitress- to self-service and a failure to adapt to changing fashions led to the business being sold, with only the flagship café in Grafton Street remaining open in a revised capacity. It was not until the beginning of the 21st century that a new wave of coffee house culture swept Ireland. This was based around speciality coffee beverages such as espressos, cappuccinos, lattés, macchiatos, and frappuccinnos. This new phenomenon coincided with the unprecedented growth in the Irish economy, during which Ireland became known as the “Celtic Tiger” (Murphy 3). One aspect of this period was a building boom and a subsequent growth in apartment living in the Dublin city centre. The American sitcom Friends and its fictional coffee house, “Central Perk,” may also have helped popularise the use of coffee houses as “third spaces” (Oldenberg) among young apartment dwellers in Dublin. This was also the era of the “dotcom boom” when many young entrepreneurs, software designers, webmasters, and stock market investors were using coffee houses as meeting places for business and also as ad hoc office spaces. This trend is very similar to the situation in the 17th and early 18th centuries where coffeehouses became known as sites for business dealings. Various theories explaining the growth of the new café culture have circulated, with reasons ranging from a growth in Eastern European migrants, anti-smoking legislation, returning sophisticated Irish emigrants, and increased affluence (Fenton). Dublin pubs, facing competition from the new coffee culture, began installing espresso coffee machines made by companies such as Gaggia to attract customers more interested in a good latté than a lager and it is within this context that Irish baristas gained such success in the World Barista competition. In 2001 the Georges Street branch of Bewley’s was taken over by a chain called Café, Bar, Deli specialising in serving good food at reasonable prices. Many ex-Bewley’s staff members subsequently opened their own businesses, roasting coffee and running cafés. Irish-owned coffee chains such as Java Republic, Insomnia, and O’Brien’s Sandwich Bars continued to thrive despite the competition from coffee chains Starbucks and Costa Café. Indeed, so successful was the handmade Irish sandwich and coffee business that, before the economic downturn affected its business, Irish franchise O’Brien’s operated in over 18 countries. The Café, Bar, Deli group had also begun to franchise its operations in 2008 when it too became a victim of the global economic downturn. With the growth of the Internet, many newspapers have experienced falling sales of their printed format and rising uptake of their electronic versions. Most Dublin coffee houses today provide wireless Internet connections so their customers can read not only the local newspapers online, but also others from all over the globe, similar to Francis Dickenson’s coffee house in Winetavern Street in the early 18th century. Dublin has become Europe’s Silicon Valley, housing the European headquarters for companies such as Google, Yahoo, Ebay, Paypal, and Facebook. There are currently plans to provide free wireless connectivity throughout Dublin’s city centre in order to promote e-commerce, however, some coffee houses shut off the wireless Internet in their establishments at certain times of the week in order to promote more social interaction to ensure that these “third places” remain “great good places” at the heart of the community (Oldenburg). Conclusion Ireland is not a country that is normally associated with a coffee culture but coffee houses have been part of the fabric of that country since they emerged in Dublin in the 17th century. These Dublin coffee houses prospered in the 18th century, and survived strong competition from clubs and hotels in the 19th century, and from restaurant and public houses into the 20th century. In 2008, when Stephen Morrissey won the coveted title of World Barista Champion, Ireland’s place as a coffee consuming country was re-established. 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