UNSW Press

In 1988 the Hawke government put a constitutional amendment to a referendum. On the recommendation of the government’s Constitution Commission, we were invited to vote to enshrine guarantees of trial by jury, property rights, and freedom of religion. The proposition was rejected by all states. There is nothing surprising in that. We almost always do vote against constitutional amendment because the politicians of the right have always succeeded in persuading us that the original document (a free trade agreement between the federating colonies) is perfect and, in any case, any proposal for change is a left-wing plot to deprive her majesty’s loyal subjects of their common law freedoms.

Gwen Good’s migration to Perth in 1963 turned out well. She loved Australia, the climate that turned life into one long summer holiday, and the house that she and her family soon acquired. She was an active member of her church, and a contented wife and mother who revelled in her children. By the 1980s she was ready to give away the bundle of reel-to-reel tapes on which, decades before, the family had conveyed its early impressions of Perth in audio letters to be sent home to England. The letters had come back to her when, in turn, her parents migrated to join the Goods in Perth. They held a past that had blended so seamlessly into the present that it no longer seemed particularly interesting.

Jamie Mackie’s recent death was a sad reminder of a time when enthusiasm for Asian studies mirrored the Australian government’s developing perception that the future lay in ‘our’ part of the world. The small cohort of academics who initiated these studies were genuine pioneers. For instance, Mackie, in the decades after 1958, became founding Head of Indonesian Studies at Melbourne University, founding Research Director of South-East Asian Studies at Monash University, and founding Professor of Political and Social Change in the Pacific and Asia at the Australian National University. Prior to World War II, there had been virtually no Asian studies in Australia. Now the field was wide open for those who were skilled and interested, and Herb Feith was among the earliest.

‘Real solemn history, I cannot be interested in’, declared Jane Austen, and so too do a number of Australian publishers. It is a commonplace that historians do not know how to write, except to each other in ways that put other readers to sleep. The first advice to the author of any newly minted doctoral dissertation preparing a book proposal is to eliminate all reference to the thesis. The starting point in any of the non-fiction writing programs offered at universities is to purge their manuscript of academic diction. ‘Sadly’, Ann Curthoys and Ann McGrath begin their advice book on the subject, ‘historical writing has quite a bad reputation’.

The Australian migrant experience is often regarded through the prism of the postwar experience and the waves of immigration and exodus, chiefly from Europe. Today, except among historians, the settlement of Australia is often the butt of colonial and convict humour, or the stuff of pop-cultural iconography and self-identification. This comes at the expense of a true appreciation and understanding of Australia’s rich cultural and demographic origins. In the light of recent cultural debates regarding ethnicity and multiculturalism, it is clear that our understanding of our society, and the varied backgrounds of its constituents, is wanting.

The Australian ritual of a federal election campaign every two or three years is one in which voters are invited to participate in hyperbole. Reality is magnified a thousand times as the actors perform a finely choreographed political quadrille while their every word and gesture are scrutinised for meaning and analysed for nuance. Yet for all the expensive and lavish hoopla that now constitutes an election campaign, Australians are a reluctant people when it comes to getting rid of governments, however short they fall in expectations. On only eleven occasions in the 107 years of federation have they opted for change.

The juxtaposition of the three words ‘fashion,’ ‘history’ and ‘nation’ in the title of Antonia Finnane’s study of Chinese clothing indicates the ambitious nature of her richly illustrated book. Her account is an engaging one, based in detailed analysis of the social and political circumstances that shaped not only what people wore but the body shapes they cultivated as well. Finnane, an associate professor of history at the University of Melbourne, tells us that her narrative of vestimentary change across a century or more in China is aimed at showing how ‘the relationship between national politics and fashion is not simple, predictable or steady’, in tandem with an analysis of how technology, industry, commerce and modern communications each played a significant part in changing Chinese styles of dress.

Selling Sex provides a comprehensive history of prostitution in Australia. In 342 pages, Raelene Frances (currently Dean of Arts at Monash University) describes the changing nature of sex work in Australian society from the colonial period to the present day. Frances’s text is bril­liantly researched and provides many important insights for readers interested in Australian history and culture, as well as the history of sex and gender.