THE TERMS ON WHICH CHILD ABUSE IS MADE TO MATTER

In 2007 the Australian mainstream news media extensively covered a child rape case in the Indigenous community of Aurukun. In this coverage, the media positioned themselves as having a moral requirement to report the ‘Aurukun rape case’ in order to bring issues of Indigenous child sexual abuse to the attention of the public. This paper examines the representations of this case made available by mainstream news media, and specifically examines both the depiction of Indigenous communities as dysfunctional and the claim made by the media that Indigenous child sexual abuse is ‘our business’. The paper concludes that the coverage of this case represents a form of ‘war porn’ that became more about white control over Indigenous lives and less an investigation into child sexual abuse.     

THE SINS OF THE SON

Masculine sentimentality played an important role in Australian culture in the 1930s and 1940s, as in other places where plaintive country music songs attracted a passionate following. Using ‘Australia's Singing Cowboy’ Tex Morton as a case study, we show that this sentimentality became part of both the bush tradition and country music in Depression- and Second World War-era Australia, associated with the bushworker or rugged ‘lone hand’. This sentimentality was deeply problematic from a feminist perspective, as indeed was Morton's personal life. It romanticised what he called ‘the sins of the son’; that is, the lone hand's inability to do right by those he loved. It also glamorised his tears and self-pity, treating them as signs of his hardy masculinity. Given the significance of this form of sentimentality both in Australia and elsewhere over the rest of the twentieth century, feminist scholars of popular culture and historians of gender and the emotions need to pay more attention to country music songs about errant sons and lovers from the 1930s and 1940s.     

SPERM ON ICE

Freezing technologies and extraction techniques make posthumous reproduction possible. This article discusses the bioethical and legal debates that surround the possession and use of dead men's sperm as they unfold in three select cases in Denmark and Australia. In the analysis we use feminist perspectives on reproduction to argue that the debates frame posthumous reproduction in light of four discursive configurations: The ‘child’, the ‘father’, the ‘widow’, and the ‘necrophile’. Whereas the performance of responsibility and maturity is key in the production of the ‘good’ widow in the Australian legal cases, the monstrous figure of the necrophile takes on a more prominent place in the Danish bioethical material. The legal and bioethical debates jointly, however, resurrect the nuclear, patriarchal family, while they also tend to re-naturalise heterosexed, romantic reproductive desire.     

IN THE BEST INTERESTS OF THE (SILENCED) CHILD

The rhetoric of the ‘best interests of the child’ frequently emerges in public and political debates concerning the changing nature of family and society. This article explores how the rhetoric was invoked in recent same-sex marriage debates in Australia. We analyse the public submissions to the 2009 Australian government inquiry into same-sex marriage to reveal the ways in which the abstract figure of ‘the child’ was deployed. It became evident that heteronormativity was privileged and upheld primarily through the discourse of children's best interests. Concern about the well-being of children raised by lesbian and gay parents was the pivotal argument by those who opposed same-sex marriage. Heteronormativity was reproduced through the claim that same-sex parenting is harmful to children and thus heterosexuality was positioned as the only ‘safe’ place for parenting. A small number of the submissions in support of same-sex marriage also based their arguments on the best interests of the child. Typically, these submissions positioned lesbian and gay parents as ‘just like’ heterosexual parents and in doing so they produced an idealised homonormative couple. This unwittingly reinforces heterosexuality through the construction of an ‘acceptable’ domesticated homosexuality, based on adherence to heteronormativity, which effectively marginalises other family forms and sexual behaviours. We argue that the rhetorical power of the ‘best interests’ argument relies on the absence of the voices of actual children raised by lesbian and gay parents and that this silencing has harmful consequences for these children.     

FRAMING THE VICTIM

This paper analyses the (re-)presentation of rape complainant testimony on three Australian television programs which investigate the issue of football and sexual assault. The ways in which the testimony is framed—the use of others’ narrations, ‘expert’ testimony, and conventional film techniques such as music and editing—are critical in determining whether the woman's words are likely to be believed. Although the framing process is fraught, and complainants are frequently objectified and the authority of their words undermined, there is nevertheless great potential for the framing of a complainant's narrative to lend it truth-value and present it as believable.     

THE BURDENS OF CARING

In this paper I use an ecofeminist and a postfeminist framework to assess two images from the long-running ‘I'd Rather Go Naked Than Wear Fur’ campaign by People for the Ethical Treatment of Animals (PETA). I find that, while sexism persists in these ads, the postfeminist context illuminates a specific problem in the way that hypersexualised models are not only objectified for men, but are positioned as celebrated exemplaries, whom other women should aspire to be. This exploits not just the naked models, but all women, as it falsely links sexualisation as imperative to animal protection and perpetuates female responsibility for the burden of care. Ultimately, I seek to show how a greater consideration and awareness of the overlapping struggles fought by social movements might strengthen their affinity coalitions.     

THE WHITE MAN'S BURDEN

Abstract In this article I reveal how texts produced by Aboriginal women scholars signify a racialised and gendered body that functions discursively, as an immediacy of racism in the form of white patriarchal epistemic violence (Lloyd 1991, 74). I demonstrate how this dominant racialised and gendered form of violence is an assertion of power that involves or arises from racialised knowledge by examining Dirk Moses' analysis of ‘Indigeneity’ via the Northern Territory Intervention (Spivak 1988).