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- Published 20250204
- ISBN: 978-1-923213-04-3
- Extent: 196 pp
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Dying of exposure
Non-fictionPublishing is a weird industry, a retail supply service where every day hundreds – thousands – of brand-new, untested products are launched, each one a little bit different to the last. The long-haul career trajectory of most writers is increasingly difficult to maintain with incomes nosediving, as evidenced by multiple surveys. The road is cluttered with novelists brought down by ‘bad track’, their new books rejected because of the poor sales of previous titles. But as readers we still need help to discover good books, to figure out what to read next. As book pages, magazines and newspapers shrink or disappear altogether, it’s no longer clear what impact book reviewers can have on a career. The endorsement of someone whose work – critical or otherwise – you admire remains important to many writers.
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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’.

Home is where the haunt is
Non-fiction I BELIEVE WE are all haunted by the place of our birth – which is chosen without our consent. Unlike a place of residence, which...