Stalking Aboriginal culture: the Wanda Koolmatrie affair

Hoax, v.t., n. 1. Deceive, take in, (person) by way of joke. 2. n. Humorous or mischievous deception. Fraud, n. Criminal deception, use of false representations to gain unjust advantage; dishonest artifice or trick. Imposition, (-z) n... piece of deception or advantage taking. Utter, v.t. put (notes, base coin, etc.) into circulation. History of a Deception Wanda Koolmatrie's novel My Own Sweet Time was published in 1994 by Magabala Books Aboriginal Corporation, an Aboriginal publishing house based in Broome, Western Australia. It is now known that Wanda Koolmatrie never existed, and My Own Sweet Time is believed to be the work, either jointly or individually, of two white Australian males known as John Bayley and Leon Carmen. As readers were informed in the biography provided by the publisher, Wanda Koolmatrie: was born in the far north of South Australia in 1949... Removed from her Pitjantjara mother in 1950, she was raised by foster parents in the western suburbs of Adelaide. She married Frank Koolmatrie, who died several years later...     

Fragments of Lives—The Use of Private Letters in Historical Research

When reading and interpreting private letters the historian needs constantly to be aware of the personal nature of her sources, asking herself to what extent she can use the information revealed in these letters and how far she can go in interpreting another persons' words and deeds—a life. The author argues that the small size of Icelandic society makes this especially important, because descendants or relatives of the people who are being explored and represented in the historian's work are often very sensitive to biographical work of this nature. Furthermore, the historian has to be aware of the ambiguous nature of private letters, as they are not necessarily a “true” narrative of what happened, and the meaning of the sentiments expressed can be unclear to the modern reader. Moreover, what is written in private letters can easily affect the historian emotionally. The author argues that historians must treat private letters with care and do justice to the people that once were alive and left these personal sources for posterity. However, historians must not hesitate to ask new and challenging questions—to reach as far as possible when interpreting a life. This leads the author to reflect on her own disposition in her research, to acknowledge that the boundaries between herself and her subject could become blurred. She does not, however, consider this to be a hindrance for her research but rather sees it as an opportunity to explore and discuss the nature of her sources and to reflect on how knowledge is being produced.     

Academic women,affirmative action,and mid-America in the eighties

Drawing on her personal experiences as an affirmative action officer for seven years in a large midwestern state university, the author contends that academic women fare much better now than a decade ago. She speculates as to why, in spite of significant progress, many women continue to feel like second-class citizens in academe. She also seeks to predict the future for women in higher education in the eighties.     

Work in the interstices: Woman in academe

Stress and anger are inevitable responses on the part of a woman entering the men's sanctuary of the University, and will be aggravated by her not recognizing that the University has been from its beginnings a patriarchal institution and is committed to remaining so. She fails to recognize the pollution sanctions that are levelled against her, interpreting them as personal, and thus struggles with imaginary foes. Hope lies not in confronting these mystifying primitive taboos directly, for she can never be admitted to the secret society and may not really want to be, but in drawing on the larger tradition of learning itself to renew the principles of education in general, and in particular her own work.     

Uncovering the ‘saintly Anchoress’: myths of Medieval anchoritism and the reclusion of Katharine de Audley

This article uncovers the lost history of the early fourteenth-century religious recluse, Katharine de Audley, a woman whose life came to be both distorted and romanticised by legend and literary adaptation in the centuries that followed. Tracing first the various literary treatments of Katharine as medieval anchorite, and second, her lived history as it emerges from the records, and by placing both within the historical and ideological context of medieval anchoritism, the author argues for the female anchorite as forming part of a critical practice which continued to address socio-religious and personal needs both in her own day and long after she and her vocation had fallen from immediate cultural consciousness.     

Escaping Assimilation's Grasp: Aboriginal women in the Australian women's military services

During the assimilation era of the 1930s–60s, most Australian Indigenous women living in proximity to white Australia were forced to work as domestic servants with few other education or employment prospects. One significant yet under-studied exception was employment in the armed services' women's auxiliaries. As a consequence of such employment, Aboriginal ex-servicewomen learned new skills and new opportunities to improve their social statuses. Through analysis of oral histories from four Aboriginal ex-servicewomen who served in the 1940s–60s, this article examines how work in the women's forces empowered Aboriginal women and represented an escape from assimilation policies.     

Citizens of their World: Australian Feminism and Indigenous Rights in the International Context, 1920s and 1930s

Inter-war Australia saw the emergence of a feminist campaign for indigenous rights. Led by women activists who were members of various key Australian women's organizations affiliated with the British Commonwealth League, this campaign proposed a revitalized White Australia as a progressive force towards improving ‘world’ race relations. Drawing upon League of Nations conventions and the increasing role for the Dominions within the British Commonwealth, these women claimed to speak on behalf of Australian Aborigines in asserting their right to reparation as a usurped people and the need to overhaul government policy. Opposing inter-war policies of biological assimilation, they argued for a humane national Aboriginal policy including citizenship and rights in the person. Where white men had failed in their duty towards indigenous peoples, world women might bring about a new era of civilized relations between the races.     

biting the hand that feeds: Australian cuisine and Aboriginal sovereignty in the Great Sandy Strait

Wilhelmina (Mina) Rawson (1851–1933) is lauded in both academic and popular circles as the author of the first uniquely Australian cookbooks, which she wrote between 1876 and 1895. Rawson was a prolific writer and stressed that she was the first white woman settler at Boonooroo in the colony of Queensland, where she was ‘beholden to the blacks’ to show her what to eat (Rawson, 1895, p. 54). Rawson’s cookbooks famously codified how to use Australian non-human animals, including wallaby, parrot and goanna, as meat, and her published memories of this time detailed the context in which she implemented and refined these recipes. Rawson organised and policed racialised frontier space as a white woman, claiming British sovereignty over Butchulla country in order to profit from and teach other settlers to profit from the coastal land and waterways. This paper draws on ecofeminist and postcolonial theory and works to explore how Rawson organised food production to exercise violent colonial claims to sovereignty as a white woman, explicitly advising other settlers to do the same.     

Aerial roots

This poem was written at the request of Antomina Rumwaropen for a ceremony held on the shores of Lake Burley Griffin, Canberra, Australia, to mark 40 days after the death of her mother Dina Kayukatui. Antomina left West Papua as a very young woman, and then, because of links to the independence struggle, fled Indonesia as a refugee, first to Holland and then to Vanuatu. She came to Australia in 1989, as a refugee with her extended family. Because of political sensitivities she was unable to return to West Papua before her mother’s death in 1995 in her home village of Ransiki near the Bird’s Head of West Papua. Along with several members of her family, Antomina became an Australian citizen in 1997.     

Eve Drewelowe: feminist identity in American art

Eve Drewelowe (1899–1988) was an American artist who attended the University of Iowa, where she received a BA in Graphic and Plastic Arts in 1923. During these early years when university art programs were being established, Drewelowe became the first person to receive an MA in art from the University of Iowa; one of the first people to receive such a degree in the United States. Drewelowe reinvented herself throughout her life and her artwork reflects a current knowledge of modern styles that emerged in the twentieth century. Drewelowe exhibited under the name Eve Drewelowe Van Ek shortly after her marriage in 1924 until the early 1950s, when she chose to resume using only her own surname. During the three intervening decades, her signature varies from one artwork to the next. In some instances, the artist later rubbed out or painted over the ‘Van Ek’ with little attempt to conceal the change, leaving a visual indicator of the artist's identity struggles. Her personal papers also reflect the challenges she faced reconciling public expectations of her role as the wife of a university dean with her profession as an artist. This essay considers the ways Drewelowe performed her identity as an artist in order to maintain her personal autonomy against the backdrop of the male dominated social and artistic world.     

Sor Juana Inés de la Cruz: ‘Let your women keep silence in the churches…’

Sor Juana Inés de la Cruz chose to take the veil not only because she had no wish to marry but because in her time the convent was the only environment which sanctioned a woman's desire for a life of study and meditation. However, her brilliant mind ventured far beyond the parameters permitted by her church, for she devoted a large part of her literary activities to secular topics, dared to criticize the male Catholic establishment and questioned the Church's inconsistent—and to her, oppressive—treatment of women. In her autobiographical letter ‘The Reply to Sister Philotea’ (1691) she took her most radical feminist stance and artfully manipulated both Scripture and patristic texts to support her personal ends: the right of women to an education and to an intellectual life.     

From autobiography to biography: Roma the First

Roma Flinders Mitchell, 1913–2000, AC, DBE, Queen's Counsel, Judge, Founding Chair of the Human Rights Commission, Chancellor of the University of Adelaide, Governor of South Australia, was the first woman in Australia—often also the first in the British Commonwealth—to gain the positions and honours that gild any narrative of her life. How did she do this? What was it like for her? Such questions follow immediately. And then, making it more complicated, what else was there in her life besides achievements and honours? What other doors opened before her as she moved through her days? And what doors closed? How did she choose some doors and not others?

These are questions that we are addressing in our biography of Roma Flinders Mitchell. They are not questions that we will consider here, though. Rather, our subject in this article is not our narrative but Roma Mitchell's own story of her life. It develops into a three‐stranded narrative, composed principally of interviews for press and television, predominantly during the last decades of her life. It is therefore a story shaped by her recognition of herself as exceptional, ‘Roma the First’, and also by other people's desires that she be—for them—precisely that: ‘Roma the First’. This is the ‘authorised’ narrative of Roma Mitchell's life, the story that she told herself. Many regard it as unquestionably definitive, and therefore determining. Yet, it does, itself, prompt an array of questions.

The story is set in Australia, ‘the last of lands, the emptiest’ wrote poet A.D. Hope, in a time that historian Michael Ignatieff deemed ‘“the worst century there has ever been,” in wanton destruction of human life and in murderous unreason masking itself as reason’. More specifically, it takes its beginning from the early years of the twentieth century, in the city of Adelaide, core of a British colony founded less than a century earlier, on the plain that had basked in the custodianship of the Kaurna people before the arrival of the ships from Britain, roughly in the middle of the southern curve defining the Australian continent. The forms that appear in the story derive from those origins: the British law which the colonists practised, with all its theatrical paraphernalia and terminology; a gradually developing copy of Westminster government, but with deference to British rule and allegiance always observed; education adopted from schools and universities in England and Scotland. Only in its churches was it distinct, for, among all of Britain's colonies in Australia, South Australia was the ‘paradise of dissent’. Here, on the edge of the anglophone world, this story did not so much unfold as gather itself together and take off.     

On teaching women's studies in Hungary

The author taught Women's Studies courses for 2 years in Hungary. In the beginning she thought it would be a simple matter, but as she and her students explored the differences in experience in Hungary and the United States, she realized that there were profound epistemological differences. She explores some of those differences here. Evidence presented is taken from student writings and discussions and from oral history interviews.     

Editing daphne du maurier

The author of this article edited all Daphne du Maurier's work for nearly forty years, from 1943 until she published her last book in 1981. The article discusses the qualities which made her a best seller, whose books are read and studied in universities all over the world, and provides insights into her skill as a writer, and into the links between her books and her own life. It describes how author and editor worked together, and seeks to throw light on du Maurier's complex and often contradictory personality. There are also quotations from her letters, published here for the first time. Because of the author's particular relationship with du Maurier, the article gives a new and personal insight into how so many world-famous books came into being.     

Sisters in a Fashion: Martha Ansara and Elaine Welteroth

ABSTRACT

This article discusses Martha Ansara and Elaine Welteroth, two US born feminists who came to Australia during two key moments in feminist history, as a way of thinking about the relationship between feminists and fashion. Ansara arrived in Sydney in 1969 carrying women’s liberation literature in her suitcase; she became an important generative figure in the Australia’s women’s liberation movement, particularly as an independent filmmaker and proponent of consciousness raising. Welteroth arrived in 2017 to speak at the Sydney Writers’ Festival during a period of international resurgence of feminist activism. She brought with her images of women of colour she had featured in Teen Vogue and she invoked second wave consciousness raising, albeit in a remodelled, corporate-led form when she talked about the title’s plans to bring young girls around kitchen tables to ‘solve’ political problems. The article uses comments both women have made in relation to fashion and beauty, close readings of their works, and a discussion of their respective feminist milieus to suggest a trajectory of feminism’s relationship to the fashion industry that appears to have changed from a position of opposition to one of open embrace. It also complicates this reading by pointing to the resonances between these women of different feminist eras.     

Frances Wright: The other woman of early American feminism

This paper focuses on Frances Wright, the first woman to lecture publicly in the U.S. to “promiscuous” audiences, those audiences composed of both sexes united in a public place. Despite her achievement, Wright has been ignored in historical analyses of nineteenth‐century feminist rhetoric, I argue that historians have avoided Wright because she differs radically from those feminists who directly succeed her. As the Other Woman of the women's movement, Wright practiced a rhetoric imbued with the ideals of the Enlightenment and Owenite socialism. She publicly interrogated the cult of domesticity and demanded equal rights for women at a time when gender anxiety was Intense. Wright caused a furor and provided a negative example for later nineteenth‐century feminists, most of whom developed “womanly” strategies of accommodation. I conclude that it is precisely because of her otherness that Wright is important, historically significant because she was marginalized and silenced within the feminist movement.     

An Eventful Journey from Christian Feminism to Christian Humanism

This article tells the life story of Una Kroll, a retired medical doctor and Anglican priest, born in 1925. It describes her journeying through life, her higher education at Girton College, Cambridge and training as a doctor in the 1940s as well as the forces leading to her decision to become a missionary nun. The conflict she experienced between her Christian discipleship and her vocation as a doctor came to the fore when she worked in Liberia. In 1937 she married a monk, at considerable cost to his own reputation, and then worked for the National Health Service in England. She became increasingly drawn into the campaigns for the ordination of women as priests in the Church of England and in later life joined the Roman Catholic Church.     

Sybil Campbell,first woman judge and supporter of higher education for women

ABSTRACT

Sybil Campbell was appointed a Metropolitan stipendiary magistrate in 1945, the first woman to become a full-time judge in the courts of England and Wales. She sat for 16 years, at Tower Bridge Magistrates’ Court, where she met with a great deal of opprobrium from the national and local press, trade unionists and individuals, much of it directed to the fact that she was a woman dispensing justice, with some severity, in a working-class community. She weathered the criticism with indifference and continued until her retirement, in 1961. Her pioneering example, however, did not encourage the appointment of other women to a judicial role until the appointment of Elizabeth Lane as a county court judge in 1962. This article examines her judicial career and her work for the British Federation of University Women, of which she was Honorary Secretary and its honorary vice-president.     

Sonnet to the Suffragette Emily Wilding Davison (1872–1913)

This piece is a sonnet written for the British suffragette Emily Wilding Davison (1872–1913) who died on 8 June 1913 after being badly injured, four days earlier, when she rushed onto the Derby racecourse and attempted to grab the reins of Anmer, the King's horse. An article by June Purvis titled ‘The Battles of 1918 Go On’, in the Times Higher Education, 7 August 2008, which mentioned the struggles of women in the past for equality and also their struggles today, including the debate within the Church of England's General Synod about whether women should become bishops, inspired the author to visit Emily's grave which is very close to her home. She now visits it regularly, and has composed this sonnet to her.