The English in Sydney

The most famous Englishman in Australian history, Captain James Cook, missed the entrance to Sydney Harbour during the night. He and fellow Englishman, Sir Joseph Banks, committed future explorers to the less promising site of Botany Bay.Nearly 20 years later, Sydney was founded by the British government as a penal colony. Although there was an established Aboriginal population, they remained on the periphery and were gradually reduced by disease and displacement, a fate suffered by others further out as exploration and settlement proceeded. In contrast to New York, which was established by the Dutch, or Boston, which became predominantly Irish, Sydney was seen from the beginning as an ‘English’ town. This was despite its growing connections with the Pacific and the presence among its soldiers and convicts of some Scots and many Irishmen. The majority of transported convicts were English, the Church of England was the established religious faith and Catholicism was strictly limited by official control

Immigration

Since its foundation Sydney has been the major port of arrival for immigrants to Australia. There have been times when this position was temporarily lost – the gold rush directed arrivals towards Melbourne in the 1850s and mass migration to Queensland took place in the 1880s. Fremantle was the first port of arrival for many ships, and tired passengers often stopped off there and remained in Western Australia. But the dominance of Sydney was finally consolidated from the 1960s when passengers shifted from ships to planes. Increasing numbers of these were tourist arrivals, a phenomenon almost unknown in the days of shipping

Multikulturna Australija – mitovi, stvarnost i argumenti

The author discusses the relationship of parts of Australian society to the concept (and policy) of multiculturalism. While about forty years ago Australians emphasised their 98% British origin, today they often claim that Australia is "the most multicultural country in the world". Yet although large cities such as Melbourne, Sydney, Adelaide or Perth have become truly cosmopolitan, the author states that Australia is not as multicultural as is sometimes thought. About 85% of the population speaks only English, which is much less than in Canada, the country from which Australia imported the concept of multiculturalism. The meaning of this concept was not fully determined in Australian practice, so it was often confused with multirasism, which helped the arguments of rasists. Yet multiculturalism was a generally accepted principle between 1974 and 1982. Reaction began after this period. Opposition to multiculturalism grew even though minority groups in general did not present a social problem, did not threaten dominant Anglo-Australian culture and, with the exception of the Aborigines, did not take a militant stance in seeking special rights. Among the reasons for this the author mentions the growth of the number of "visible" Asians in Australia, the entry of second generation Europeans into better status jobs and neighbourhoods, which increased their "visibility", the New Right resurgence, a slow-down in the rate of economic expansion, a crisis in traditional values, opposition to Labour government and dissipation of the reforming zeal of the 1970s. At the end of the article, the author claims that multiculturalism was a response to a major strand in the Australian cultural tradition, i.e. to the idea that Australia was a tolerant and liberal society where everybody was to get "a fair go". However, opposition to multiculturalism was also a part of Australian cultural inheritance, which included fear of difference and of disturbing external influences.Autor raspravlja o odnosu dijelova australskog društva prema pojmu (i politici) multikulturalizma. Dok su prije četrdesetak godina Australci isticali da su 98% britanskog porijekla, danas oni često tvrde da je Australija »najmultikulturnija zemlja na svijetu«. No, iako su gradovi poput Melbournea, Sydnyja, Adelaidea i Pertha zaista postali kozmopolitska središta, autor kaže da Australija nije tako multikulturna kao što se ponekad misli, te da 85% stanovništva govori samo engleski, što je mnogo više nego u Kanadi, zemlji iz koje su Australci uveli pojam multikulturalizma. Značenje samog pojma inače nije posve određeno u australskoj praksi, pa se ponekad brka s multirasizmom, što pomaže rasistima u njihovim argumentima. Međutim, multikulturalizam bio je opće prihvaćeno načelo između 1974. i 1982. Reakcija je uslijedila nakon tog razdoblja. Naime, iako manjinske grupe u cjelini nisu predstavljale socijalni problem, nisu ugrožavale anglo-australsku kulturu a, s iznimkom urođenika, nisu ni bile militantne u traženju posebnih prava, porasla je opozicija prema multikulturalizmu. Među razlozima za to, autor je izdvojio sve veći udio »vidljivih« Azijaca, ulazak druge generacije Evropljana u zanimanja i susjedstva višeg statusa, što im je dalo veću »vidljivost«, razvoj nove desnice, usporenje ekonomske konjunkture, krizu tradicijskih vrijednosti, opoziciju laburističkoj vladi te gubitak reformatorskog žara iz 1970-ih godina. Na kraju članka autor tvrdi da je australski koncept multikulturalizma proizašao iz australske kulturne tradicije, tj. od ideja da je australsko društvo tolerantno i liberalno i da se svakome ima dati jednaku šansu. No opozicija prema multikulturalizmu također je dio australskog kulturnog nasljeđa, koje uključuje i strah od razlika i uznemirujućih vanjskih utjecaja

A manifesto to young activist scientists and science educators: toward pluriversal sciences and science educations within bioregions and communities

What follows is a manifesto to substantiate four theses. First, science and science education are not what they purport to be and require recategorization as technoscience and technoscience education. Second, technoscience and technoscience education are constituted in the pernicious whiteness of coloniality and need to be understood as mechanisms of domination. Third, pluriversal sciences and science educations toward bioregion and community are emerging and require leveraging. Fourth, the notion of contextual mitigating factors provides an essential analytic for pluriversal sciences and science educations. The manifesto is a clarion call for affinity groups’ radical and alliance-oriented critical curricular-pedagogical praxes—informed by contextual mitigating factors—to reveal the pernicious whiteness of coloniality in technoscience and technoscience education and advance pluriversal sciences and science educations. - Lo que sigue es un manifiesto para sustanciar cuatro tesis de las ciencias y su enseñanza. Primero, las ciencias y su enseñanza no son lo que aparentan y, por lo tanto, exigen una recategorización como tecnociencias y su enseñanza. Segundo, las tecnociencias y su enseñanza son constituidas en la perniciosa blanquitud de colonialidad y, por lo tanto, es necesario entenderlas como mecanismos de dominación. Tercero, la pluriversalidad de ciencias y su enseñanza hacia bioregión y comunidad son emergentes y exigen atención. Cuarto, la noción de factores contextuales mitigantes proporcionan un analisis necesario para avanzar la pluralidad de ciencias y enseñanzas de ciencias. El manifiesto proporciona una llamada de clarín por la formación de grupos de afinidad y alianzas para avanzar la praxis crítica curricular-pedagógica local-y-transnacional. Informados por los factores contextuales mitigantes, estos grupos revelarán la perniciosa blanquitud de colonialidad en las tecnociencias y adelantarán la pluriversalidad de ciencias y su enseñanza hacia bioregión y comunidad

Book Review of Christine Sleeter’s \u3ci\u3eWhite Bread: Weaving Cultural Past into the Present\u3c/i\u3e

This is a book review of Christine Sleeter’s new novel White Bread: Weaving Cultural Past into the Present. This review extolls White Bread as a significant contribution that aids in White teachers’ race-cognizance and race-visible teaching. After providing necessary background on Sleeter, the review situates White Bread as reflective of four key dimensions of her critical multicultural research. Importantly, Sleeter’s fictionalized representations in the novel show what committed and effective teachers actually do when teaching across race, culture, class, language, and other differences in public school classrooms. Overall, the review recommends White Bread as a “must read” for professional development consultants, teacher educators, administrators, and teachers interested in race-visible teaching and learning

Diálogos Sur-Sur y Sur-Norte, Freire y el colonialismo: la conexión necesaria

In this essay, we locate Freire within an understanding of colonialism and, thereby, read his work within necessary South-South and South-North critical dialogues. Paulo Freire’s Pedagogy of the Oppressed (2000 [1970]) is a foundational text, not only for critical pedagogy, but also for humanities in Latin America. Few would doubt that his work was influenced by Marxism and that it reflects and constitutes key currents within both Marxism writ large and Latin American Marxism specifically. Nevertheless, what could be interesting and what we focus on here is, not explaining the Marxist frameworks (again) in Freire’s work, but rather re-reading his work within his particular historical context, including an understanding of the confluences of colonialism, class, race, and servitude that persist in the present. Following Adriana Puiggrós continued re-reading and revitalizing of his contributions, we attempt to portray a general map of Freire’s connection with colonialism in Latin America to better leverage his thinking as part of emancipatory social movements and institutional interventions in the present. We emphasize leveraging Freire here because we find his work to be a necessary constituent in both South-South and South-North dialogues.En este artículo, estamos posicionando a Freire dentro del tema del colonialismo, y por tanto, hemos tratado de leerlo en el entorno de los diálogos Sur-Sur y Sur-Norte. El libro de Paulo Freire Pedagogía del Oprimido (2000 [1970]) es un texto fundacional, no sólo para la pedagogía crítica, sino también para las humanidades en América Latina. Pocos dudarían que Pedagogía del Oprimido de Paulo Freire fue influenciada por el marxismo y que este libro refleja y constituye una de las principales corrientes del marxismo mundial tanto como del marxismo latinoamericano. Sin embargo, lo que sería interesante, y lo que consideramos nuestra tarea aquí, no es explicar la perspectiva marxista (otra vez) en el trabajo de Freire, sino re-leer a Freire dentro de su contexto histórico incluyendo un exhaustivo conocimiento de las confluencias del colonialismo, clase, raza y servidumbre que persisten hasta el momento. Dándole seguimiento al trabajo de Adriana Puiggrós de releer y revitalizar las contribuciones de Freire, hemos tratado de mostrar un mapa general sobre la conexión del trabajo de Freire y el concepto de colonialismo en el contexto latinoamericano. Hemos realizado esto sobre el trabajo de Freire como parte de un diálogo necesario Sur-Sur, pero también para entender mejor a Freire como parte de los movimientos sociales e intervenciones institucionales emancipatorias en el momento presente. Escribimos este ensayo porque pensamos que los escritos de Freire son un constituyente necesario en los diálogos Sur-Sur y Sur-Norte

Nonequilibrium thermodynamics of circulation regimes in optically-thin, dry atmospheres

An extensive analysis of an optically-thin, dry atmosphere at different values of the thermal Rossby number Ro and of the Taylor number Ff is per- formed with a general circulation model by varying the rotation rate {\Omega} and the surface drag {\tau} in a wide parametric range. By using nonequilibrium thermodynamics diagnostics such as material entropy production, efficiency, meridional heat transport and kinetic energy dissipation we characterize in a new way the different circulation regimes. Baroclinic circulations feature high mechanical dissipation, meridional heat transport, material entropy pro- duction and are fairly efficient in converting heat into mechanical work. The thermal dissipation associated with the sensible heat flux is found to depend mainly on the surface properties, almost independent from the rotation rate and very low for quasi-barotropic circulations and regimes approaching equa- torial super-rotation. Slowly rotating, axisymmetric circulations have the highest meridional heat transport. At high rotation rates and intermediate- high drag, atmospheric circulations are zonostrohic with very low mechanical dissipation, meridional heat transport and efficiency. When {\tau} is interpreted as a tunable parameter associated with the turbulent boundary layer trans- fer of momentum and sensible heat, our results confirm the possibility of using the Maximum Entropy Production Principle as a tuning guideline in the range of values of {\Omega}. This study suggests the effectiveness of using fun- damental nonequilibrium thermodynamics for investigating the properties of planetary atmospheres and extends our knowledge of the thermodynamics of the atmospheric circulation regimes

Interview of Christine Sleeter on Multicultural Education: Past, Present, and Key Future Directions

This is an interview of Christine Sleeter on her work in multicultural education over four decades. Links to videos of this interview are available in the Appendix after the references. Transcriptions and videos of Dr. Sleeter’s interview provide plain-spoken content for teacher educators, school administrators, and teachers interested in advancing multicultural education and its critical and practical translation into public school classrooms. The main topics covered in this interview are: (a) the “origins” of multicultural education, (b) the basics of multicultural teaching in student and community relationships, (c) advice for new teachers coming into the profession, (d) discussions of White racism and what White teachers can do, and (e) the new social movement on ethnic studies curriculum. Broadly speaking, this interview provides a plain-spoken account of multicultural education’s past, present, and key future directions from Christine Sleeter, one of the field’s founding and most committed members