By Jennifer Clark
This can be an enticing examine of the tales of racial awakening in Australia that marked the arrival of the 'wind of change'. via rigorous study, the writer indicates how supporters of Indigenous Australians and their struggles for equality driven Australia into the 60s - actually and figuratively. The e-book additionally places the Australian adventure of the 60s into a world standpoint, portrayed as specific yet no longer in isolation. learn more... summary: this is often a fascinating learn of the tales of racial awakening in Australia that marked the arrival of the 'wind of change'. via rigorous study, the writer indicates how supporters of Indigenous Australians and their struggles for equality driven Australia into the 60s - actually and figuratively. The e-book additionally places the Australian adventure of the 60s into a global viewpoint, portrayed as exact yet now not in isolation
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Extra info for Aborigines & activism : race & the coming of the sixties to Australia
They did not draw an oﬃcial condemnation from the government. Instead, Menzies tried to ambush the debate. ⁴² This was a red herring. The real reason Menzies avoided criticising South Africa was his devotion to domestic jurisdiction. His passion was based on the same reasons that proved so convincing to HV Evatt some ﬁfteen years earlier. Speciﬁcally, Menzies mentioned Papua New Guinea and Aborigines. He feared that if Australia condemned South Africa then, in turn, Australia would be open to international scrutiny and judgement.
Whether feared by government or promoted by Aborigines and their white supporters, the internationalisation of Aboriginal aﬀairs had begun by 1961 in three main ways. First, Aboriginal welfare was discussed overseas as a result of open acts of publicity consciously initiated from Australia, such as Doreen Trainor’s letters. This appeal to world opinion was continued as a protest tactic throughout the 60s and was perfectly consistent with Chalmers’ claim that one of the characteristics of the 1960s was the movement to reduce parochialism and obtain a broader, national or international consensus on matters of morality.
Ironically, in June 1950 Hasluck promoted the cause of Aboriginal ‘association with us’ on the grounds of securing Australia’s international reputation in human rights. ¹⁸ Ten years later the government remained concerned about foreign perceptions of Australia’s race policies. Perhaps it is more accurate to say that by 1961 such concern had in fact increased considerably. The Native Welfare Conference of January 1961, called by Paul Hasluck and attended by State and Federal Ministers, was the initial impetus for the limited empowerment of the Department of External Aﬀairs as a medium of communication between State governments (as the institutions with greatest control over Aborigines), the Federal Government and international opinion.