Featured in
- Published 20250204
- ISBN: 978-1-923213-04-3
- Extent: 196 pp
- Paperback, ebook. PDF
Already a subscriber? Sign in here
If you are an educator or student wishing to access content for study purposes please contact us at griffithreview@griffith.edu.au
Share article
About the author
Toby Fitch
Toby Fitch is poetry editor of Overland and a lecturer in creative writing at the University of Sydney. He is the author of eight...
More from this edition
Painting behind bars
In ConversationEvery time I grab a toothbrush, it makes me smile that [this all began] at Manus. I mean, this technique comes from suffering. This is not from university. I am forbidden from studying or getting a qualification here, but sometimes we can learn from suffering. I am managing to heal my trauma [with] painting. Whenever I feel sad, I paint. Whenever I feel happy, I paint. It’s like a treasure, how can I explain it? It’s invention, it’s something that hasn’t happened before. Everyone uses a toothbrush, but when I paint with a toothbrush I feel it helps me understand that my work, the marks I make, are very unique. It brings the story back. I don’t want people to forget about the story because I don’t want to escape from who I was, who I am. I would like to share the truth that this happened to me.
Interstitial
Non-fictionAmerican sociologists John and Ruth Hill Useem first coined the term ‘third culture kid’ in the 1950s to describe the experience of Americans who were raised abroad in a culture different to their birth culture. This term reflects the way children raised overseas straddle three cultures: the culture of their birth, the culture within which they are raised, and a third, nebulous culture – the culture they create through the way they learn to relate to each other. The third culture is interstitial, not an amalgam. ‘Third culture kid’ (TCK) is a term often used as shorthand. Many TCKs will have experienced more than one cultural shift too. Those with diplomatic, military or missionary families are often raised in multiple countries, and others, like me, will continue their travels overseas as adults too, exercising the global and economic mobility they know well.
Home as a weapon of cultural destruction
Non-fictionIt was simply expected that Aboriginal people would accept the values and behaviour of the dominant European culture. The Welfare Board insisted that Aboriginal people not only earn an independent living but show the Board they could save money in a bank account. They had to demonstrate that they were avoiding contact with other Aboriginal people and refusing to participate in community-oriented activities, such as sharing resources with kinsfolk and travelling to visit their relatives and home Country. Over and over again, the Board’s reports criticised Aboriginal people for being among their own kind and clinging together in groups. To achieve their assimilation aims, the Welfare Board implemented a crude ‘carrot and stick’ incentive in an attempt to modify Aboriginal behaviour: if Aboriginal people could convince the Welfare Officers that they had cut themselves off entirely from their culture, family and land, they would be rewarded with an ‘Exemption Certificate’.
