Songs of the underclasses

About the author

Cherry Zheng

Cherry Zheng is a writer and dancer of Cantonese heritage. Her work has appeared in Overland, Aniko Press, The Suburban Review and the British Science-Fiction...

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Non-fictionThe Australian housing market is a wealth-generating machine, not a home-generating machine. So much is wrong with the current situation. No doubt you see it too; everybody seems to on some level. That’s why we keep hearing about the ‘Australian housing crisis’. I can see it, and I proudly consider myself an old-school capitalist, with a preference for free enterprise, fair competition, private property rights and the chance to make an occasional profit. We now find ourselves with a de facto caste system in Australia: the home owners relative to the home renters. Both groups need homes, but there is a marked wealth division between those collecting passive income on houses they own and those living solely on direct income who are forever chasing a rising market.

More than maternity

Non-fictionPrinciple among art-history instances of breastfeeding are paintings, sculptures, tapestries and stained-glass art in churches that relay key Biblical moments of the Virgin Mary nursing the baby Jesus. Should you find yourself in the corridors of the Louvre, in the same halls where kings and princes are eternalised, one singular image of breastfeeding will make its way towards you time and time again: that of the Virgin Mary nursing the baby Jesus, which emerged in the twelfth century and proliferated in full bloom from the fourteenth as her cult of worship grew. In art, the nursing Virgin is called the Madonna Lactans, and she is a sanctity. Most of all, as the Church’s model of maternity, she is silent.

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’.