By Hae Seong Jang
This quantity is ready the social identities of younger Indigenous humans in modern Australia, in accordance with fieldwork within the rural group of Yarrabah, in Queensland. this example examine of Yarrabah is predicated on seventeen ethnographic interviews with men and women of their twenties. With the purpose of exploring how diversified social discourses have motivated the social identities of younger Indigenous humans in modern Australia, this ebook represents the existence histories of those youngsters in Yarrabah within the context of either the associations with which they have interaction and the standard form of lifestyles in Yarrabah. This quantity additionally offers new fabric for dialogue of the ways that Indigenous price structures, greatly understood by way of the members to be in line with collectivism, regularly come into clash with Western values in accordance with individualism. whereas the younger Indigenous humans of Yarrabah do always engage not just with multi‑cultural Australia but in addition with worldwide impacts, they're regularly conscious of their very own specialty in either contexts.
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Extra resources for Social Identities of Young Indigenous People in Contemporary Australia: Neo-colonial North, Yarrabah
Young also notes that the prefix “post” marks the many remarkable victories that should not be allowed to fade into the amnesia of history. According to him, ‘the post-colonial era in its name pays tribute to the great historical achievements of resistance that have followed in which many basic power structures have yet to change in any substantive way’ (Young 2001: 60). In fact, colonial power has not been simply or explicitly deconstructed in any post-colonial context. In the case of Australia, the colonists have become post-colonial simply because ‘their strategy of dispossession has Space 19 finally succeeded’ (Goss 1996: 247).
Shohat suggests a ‘distinction of two different genres of the post between “disciplinary advances characteristic of intellectual history” as post-modernism, post-structuralism and “the strict chronologies of history tout court” as post-independence, post-cold war’ (Shohat 2000: 129). However, despite her distinction, ‘the post-colonial implies both going beyond anti-colonial nationalist theory and a movement beyond a specific point in history, that of colonialism’ (Shohat 2000: 128). In this sense, Shohat argues that post-colonialism, as a theory, ‘echoing post-coloniality marks a contemporary state, situation, condition, or epoch’ in contemporary Australia (Shohat 2000: 128) because the impact of colonialism in Indigenous Australia remains constant.
Oberg (1960) used a medical metaphor to explain the processes of culture shock—incubation, crisis, recovery, and full recovery. Valderez Fraga (1998), drawing upon the writings of others (Harris and Moran, 1979: 55-124), presents a range of definitions of culture shock. : A psychological disorientation caused by a misunderstanding or disagreement arising from cultural differences. This occurs due to lack of knowledge, experience and/or personal rigidity; a discomfort, a disturbance, caused by innumerable differences—customs, value systems, work habits and attitudes—making sociability, performance and even reasoning in different cultural environments difficult (Eckermann et al.
Social Identities of Young Indigenous People in Contemporary Australia: Neo-colonial North, Yarrabah by Hae Seong Jang