>[!INFO]+ Meta >Area:: [[Neverland - The Lost Continent of Australia]] > [^1]: Richard Ellman, *Oscar Wilde*, New York: Knopf, 1988, p. 207. [^2]: Henry Lawson, 'The Bush Undertaker', in *While the Billy Boils*, Sydney: Angus & Robertson, 1896, p. 7. [^3]: G. W. F. Hegel, *Phenomenology of Spirit* (trans. A. V. Miller), Oxford: Oxford University Press, 1977 (orig. 1807), p. 295. [^4]: Martin Boyd, *Outbreak of Love*, p. 78. [^5]: The Hon Paul Keating, Manning Clark lecture (National Library of Australia, Canberra, 3 March 2002): 'we are at risk of becoming, as Manning once said, subjects in the kingdom of nothingness. Subjects of a post-Christian, post-Enlightenment world where there is no inspiration, no higher endeavour, little compassion and no belief beyond narrow self-interest.' [^6]: McKenzie Wark, *The Virtual Republic: Australia's Culture Wars of the 1990s*, St. Leonards, NSW: Allen & Unwin, 1997, p. 57. [^7]: *BABAKIUERIA* (producer: Julian Pringle; director: Don Featherstone; writer: Geoffrey Atherden; starring Bob Maza, Kevin Smith, Cecily Polson, Kelan Angel, Tony Barry) is 'a satire on black and white relations in a fictitious land. It is set in the fashion of a dramatised documentary, produced in co-operation with the Babakiuerian Film Commission.' [^8]: Peter Carey, *The Unusual Life of Tristan Smith*, St. Lucia: University of Queensland Press, 1994. [^9]: A secondary source such as Anika Lemaire's *Jacques Lacan* (trans. David Macey, London: Routledge & Kegan Paul, 1977) is clearer on this distinction than Lacan's primary texts. Any text by Slavoj Zizek will demonstrate how this Lacan perspective can be applied to the contemporary West. [^10]: See Victor Turner, *The Ritual Process: Structure and Anti-Structure* (Chicago: Aldine, 1969), for further elaboration of these terms. [^11]: William Morris, *News from Nowhere*, Harmondsworth: Penguin, 1984 (orig. 1890). [^12]: The French influence on late 20th century Australian thought has been covered in an anthology of essays, *Judgment of Paris: Recent French Thought in an Australian Context* ( ed. Kevin Murray, Sydney: Allen & Unwin, 1992). [^13]: Søren Kierkegaard, *Either-Or* (trans. H. V. Hong & E. H. Hong), New Jersey: Princeton University Press, 1987 (orig. 1843), p. 39. [^14]: Muriel Reddy, 'A feel for legends' *The Age* 9/03/02. [^15]: John Stanley Martin, interview with the author, 16/2/01. [^16]: Today, the Linnaean legacy is felt most in Australia's botanical gardens, where nature's order is carefully laid out for assimilation. Baron Ferdinand von Mueller designed Melbourne's botanical garden. Though born in Germany, von Mueller was educated in Denmark by his mother's relatives and was naturalised as a Dane. His secretary, Jens Lyng, wrote many books about the Scandinavians in Australia and advocated their suitability as potential colonists. [^17]: Ragnar Arnolds, personal email (17 April 2001). [^18]: N. J. B. Plomley, *Jorgen Jorgenson and the Aborigines of Van Diemen's Land*, Hobart: Blubber Head Press, 1991, pp. 35--36. [^19]: Jorgen Jorgenson, *The Convict King*: *Being the Romantic Life and Adventures of Jorgen Jorgenson*, Hobart: Oldham, Beddome & Meredith (trans. and retold by James Francis Hogan), 1932, p. 39. [^20]: Frank Clune & P. R. Stephensen, *The Viking of Van Diemen**'**s Land: The Stormy Life of Jorgen Jorgenson*, Sydney: Angus & Robertson, 1954, p. 476. [^21]: While it once provided for the physical education of Sydney's top private schools, it now trains young girls in demonstration exercises for sporting functions such as football and concerts. [^22]: Marie Bjelke Petersen, *The Captive Singer*, London: Hodder & Stoughton, 1916, p. 58. [^23]: Alison Alexander, *A Mortal Flame*, p. 124. [^24]: Bruce Kirmmse, *Kierkegaard in the Golden Age of Denmark*, Bloomington: Indiana University Press, 1990, p. 227. [^25]: Andrew Darby, 'Sir Joh Urges Tasmania to Have GST, Be Canberra-free', *The Age* 19 March 1994. [^26]: If you search the Internet search using the Nordic spelling of her name on the Internet, produces first the first entry you will find is a Dane called Pauline Hansen working as a spiritual healer in New Zealand. [^27]: Matti Kurikka, *The Bulletin*, 21 July 1900. [^28]: Craig Cormick, *Kurikka's Dreaming: The True Story of Matti Kurikka Socialist, Utopian and Dreamer*, East Roseville, N.S.W: Simon & Schuster, 2000, p. 184. [^29]: Olavi Koivukangas, *Sea, Gold and Sugarcane*, p. 90. [^30]: Craig Cormick, *Kurikka's Dreaming*, p. 91 [^31]: Greg Norman's connections to the centre of power were revealed when Bill Clinton took a fall while staying at Norman's Florida house, tearing a knee tendon, which forced him to use a wheelchair for his next international engagement---a meeting in Helsinki. [^32]: John Bird, *Percy Grainger*, London: Macmillan, 1976, p. 11. [^33]: In the period leading up to the Battle of Hastings, England was under Danish rule. Ironically, the Normans themselves were descendents of Danish Vikings who had taken control of the Frankish kingdom. [^34]: William Morris, 'The lesser arts', in Ada Briggs (ed.), *News from Nowhere and Selected Writings and Designs*, Harmondsworth: Penguin, 1980 (orig. 1878), p. 97. [^35]: Percy Grainger, 'The value of Icelandic to an Anglo-Saxon', in Malcolm Gillies and Bruce Clunies Ross (eds), *Grainger on Music*, Oxford: Oxford University Press, 1999 (orig. 1921), p. 121. [^36]: Percy Grainger cited in John Bird, *Percy Grainger*, p. 50. [^37]: Percy Grainger cited in John Bird, *Percy Grainger*, p. 124. [^38]: Percy Grainger cited in Amanda Harris, '"Nationality is One Thing that Never Fails": The Musical Consequences of Grainger's Nordic Oobsession', University New South Wales: B.A. Music, 1998, p. 79. [^39]: The Grainger Museum sits Knutr-like against the tide of cultural conservatism that inexorably washes Melbourne clean of elaborate sandcastles. The most recent tide arrived at the beginning of the twenty-first century, which Melbourne celebrated by dedicating its annual arts festival to Bach. Bach 2000 was a series of concerts faithfully performing his liturgical canon in the city's concert halls and cathedrals. It was the epitome of a Norman event, elevating high culture far beyond everyday life. Like one of the many piano rolls in the museum's collection, Grainger would have been turning in his grave. [^40]: Alan Gould, personal correspondence, 21 March 2001. [^41]: Manning Clark's biography of Lawson, *Henry Lawson: The Man And The Legend* (Carlton: Melbourne University Press, 1995, orig. 1978), relates Lawson's views to the Norwegian heritage of Ibsen and Munch. [^42]: Jenny Teichman, Justus Jorgensen: Conversations and a Memoir, Cambridge, 1976, p. 9. [^43]: Vilbergur Juliusson, 'Links between Iceland and Australia', in Mark Garner and John Stanley Martin(eds), *Australia: The Scandinavian Chapter 1788--1988*, University of Melbourne, 1991, p. 105. During Tasmania's inaugural Ten Days on an Island festival in April 2001, the Antarctic Adventure Centre hosted a discussion on Iceland. The academic Terry Dwyer presented the forum as a chance to learn about Iceland's economic success, despite its small size and isolation. Why couldn't Tasmania be more like Iceland? [^44]: John Stanley Martin, interview, 16 February 2001. [^45]: Augustin Lodewyckx, *People for Australia: A Study in Population Problems*, Melbourne: F. W. Cheshire, 1956, p. 207. To an extent, Tasmania has since incorporated elements of this Swiss model. Outside Launceston, a Dutch supermarket proprietor has established a residential estate called Grindelwald, strictly modelled on a Swiss village. And in a Hobart suburb, the Alpenrail museum takes visitors through a model railway reconstruction of a Swiss village complete with a diurnal cycle featuring thunderstorms over the Alps. [^46]: Karel Alex Lodewycks, *The Funding of Wisdom: Revelations of a Library's Quarter Century***,** Melbourne: Spectrum Publications, 1982, p. 25. [^47]: Manning Clark, *The Quest for Grace*, Ringwood: Viking, 1990, p. 37. [^48]: Manning Clark, *The Quest for Grace*, p. 37. [^49]: Søren Kierkegaard, *Papers and Journals*: *A Selection*, Harmondsworth: Penguin (trans. Alastair Hannay), 1996, p. 147. [^50]: Copenhagen, Monday 13 March 1995*Dogma 95* (http://www.sarto.com./home2/vontrier/index.html; accessed 28/01/00). [^51]: Robyn Boyd, *The Australian Ugliness*, Melbourne: Cheshire, 1960, p. 10. [^52]: Philip Drew, *The Masterpiece: Jorn Utzon: A Secret Life*, South Yarra: Hardie Grant Books, 1999, p. 289. [^53]: The twenty-first century provided the southern city of Melbourne with an opportunity to pursue the Opera House in the site opposite Flinders Street Station, Federation Square. Here was the gateway to the city with an international competition and foreign architects given free rein to leave their stamp on the city. By contrast with the billowing roof of the Opera House, the structure of Federation Square is angular and fragmented, featuring steel and sandstone, reflecting the tangle of rail lines on which is sits. Rather than a building that looks out to nature, Federation Square is wired into the city grid. In a way, Federation Square is as honest in its approach to its surroundings as the Opera House, though it is the antithesis of Utzon's holistic idealism. [^54]: Statement from the catalogue *Helge Larsen & Darani Lewers: A Retrospective*, Melbourne: National Gallery of Victoria ,1986. [^55]: In Launceston, there was a move to become the 'Finland of the South' with emphasis on value-added industry, but that has waned. [^56]: http://www.geocities.com/SunsetStrip/Studio/5073/tour/agnetha.htm [^57]: 'Dr Fred Emery is far better known in Europe than in Australia. 'Coming to Australia from Sweden one is struck by the fact that work life reform by and large is seen as an "imported" commodity, when it was Australia's Dr Emery who had a key role in starting the movement.' Olle Hammarstrom, *Australian Financial Review*, 24 September 1990. [^58]: Neil Watson, interview, 19 February 2001. [^59]: Workers Online http://workers.labor.net.au/9/news6_trip.html, 4 April 1999. [^60]: Workers Online http://workers.labor.net.au/70/c_historicalfeature_combet.html, 9 September 2000. [^61]: This failure has been recently noted in Melbourne's 2001 Deakin Federation lectures, when economist Peter Brain explored the way Australia had strayed from the Norwegian path: 'If Australia had a strong representative democracy in the 1980s, the Norwegian route would have been followed with mining industry expansion and Australia would now have a first- class heavy engineering industry.' ([[http://www.abc.net.au/rn/deakin/stories/s291487.htm]{.ul}](http://www.abc.net.au/rn/deakin/stories/s291487.htm), 15 May 2001. In the 1990s, the Nordic ideal emerged on the environmental front with the Natural Step Movement sponsored by the King of Sweden and represented here by Australia's first Minister for the Environment under Whitlam, Moss Cass. Natural Step attempts to convert politicians, scientists and business to support patterns of production that are in keeping with systems found in nature. [^62]: Chris Wallace-Crabbe, *Selected Poems: 1956--1994*, Melbourne: Oxford University Press, 1995, p. 98. [^63]: Alec Derwent Hope, *Chance Encounters*, Carlton: Melbourne University Press, 1992, p. 99. [^64]: Alan Gould, personal correspondence, 21 March 2001. [^65]: Alan Gould, *Icelandic Solitaries*, St. Lucia: University of Queensland Press, 1978, p. 29. [^66]: Alan Gould, personal correspondence, 8 March 2001. [^67]: Alan Gould, personal correspondence, 8 March 2001. [^68]: Les Murray, *The Peasant Mandarin: Prose Pieces*, St. Lucia: University of Queensland Press, 1978, p. 206. [^69]: Alan Gould, *The Totem Ship*, Hahndorf, S.A.: Duffy & Snellgrove, 1996, p. 286. [^70]: Published as 'Native Exhilarations' in Alan Gould, *The Totem Ship*, pp. 109--110. [^71]: Arnold Zable, 'Diary Of Despair', *The Age* 31 January 2001. [^72]: Mark Ferro, *Colonization: A Global History* (trans. K.D.Prithpaul), London: Routledge, 1997 (orig. 1994), p. 101. [^73]: *Pauline Hanson: The Truth*, IERE, 1997. [^74]: A key finding of its community consultation report was: 'Many people were concerned that these changes had heightened instability in the region and introduced a new measure of unpredictability about Australia\'s strategic outlook.' Australian Perspectives on Defence: Report of the Community Consultation Team September 2000 (http://www.defence.gov.au/consultation2/cctpaper.htm) [^75]: Kazuo Ishiguro, in his *An Artist of the Floating World* (London: Faber, 1986, p. 89) offers the following example: 'He took his card from his wallet, placed it on the edge of the veranda, then with a quick bow, took his leave. But before he was half-way across the yard, he turned and called to me: "Please consider my request carefully, Mr Ono. I merely wish to discuss certain ideas with you, that's all."' [^76]: Ruth Benedict, *The Chrysathemum and the Sword*: *Patterns of Japanese Culture*, Boston: Houghton Mifflin, 1989 (orig. 1946), p. 89. [^77]: Harold Stewart, *By the old walls of Kyoto: A Year's Cycle of Landscape Poems with Prose Commentaries*, New York: Weatherhill, 1981, p. 202. [^78]: Harold Stewart, *By the old walls of Kyoto*, p. 398. [^79]: http://mugeko.senet.com.au/keeping.htm [^80]: Harold Stewart, *By the old walls of Kyoto*, p. 286 [^81]: Ibid, 5A 78-82 [^82]: Bernard Leach, *Beyond East and West*, New York: Watson-Guptill Publications, 1978, p. 189. [^83]: Peter Timms, interview, 16 January 2001. [^84]: Hamada Shoji, *Okinawan Pottery*, Ryukyu: Ryukyu Telegraph and Telephone Public Corporation, **date?,** p. 67. [^85]: Susan Cohn, interview, 29 January 2001. [^86]: Les Murray, *The Quality of Sprawl: Thoughts about Australia*, Sydney: Duffy & Snellgrove, 1999, p. 29. [^87]: Les Murray, *The Quality of Sprawl*, p. 29. [^88]: Les Murray, *The Quality Of Sprawl*, p. 194. [^89]: Ross Gibson, interview, 13 March 2001. [^90]: Ross Gibson, interview, 13 March 2001. [^91]: Peter Sculthorpe, *Sun Music: Journeys and Reflections from a Composer's Life*, Sydney: ABC Books, 1999, pp. 125--26. [^92]: Peter Sculthorpe, *Sun Music*, p. 294 [^93]: CD liner notes, *The Best of Peter Sculthorpe*, ABC Classics. [^94]: Peter Sculthorpe, *Seeking the Great South Land*, Hobart, Tas: University of Tasmania, 1995, p. 10. [^95]: After our interview, I walk out onto a north suburban street. It is one of those rare December days in Melbourne that oscillate between summer and winter. The sun has come out from the clouds. The thin cover of water on the road begins to evaporate, creating a layer of steam rising from the bitumen. It is a singular phenomenon in an otherwise dry summer. Now it seems like a rare opportunity for *mono no aware* gone to waste. [^96]: George Henry Kerr, *Okinawa: History of an Island People*, Rutland, Vermont: Charles E. Tuttle Co., 1958, p. 4. [^97]: From the libretto for Rimsky-Korsakov's *The Invisible City of Kitezh*, quoted in Munin Nederlander, *Kitezh: The Russian Grail Legends*, London: Aquarian Press, 1991, p. 87. [^98]: *Regional Development through Immigration? The Reality behind the Rhetoric*, Research Paper 9 1999--2000 http://www.aph.gov.au/library/pubs/rp/1999--2000/2000rp09.htm. [^99]: Bruce Chatwin, *Songlines*, London: Picador, 1987, p. 142. [^100]: The pathos of Darville's deception evokes the drama of Dostoevsky's ***Nasty Story***, when a civil servant makes a fateful decision to enter the party of an underling, which serves only to unravel the social order that holds both master and servant together. [^101]: Luke Slattery, 'Our multicultural cringe', *The Australian*, 13 September 1995, p. 17. [^102]: Richard Glover, 'Fantasy starts in the suburban cringe', *Sydney Morning Herald* 22/8/95, p. 13. [^103]: Elena Govor, *Australia in the Russian Mirror*: *Changing Perspectives 1770--1919*, Melbourne: Melbourne University Press, 1997, p. 130. [^104]: Elena Govor, *My Dark Brother: The Story of the Illins, A Russian-aboriginal Family*, Sydney: University of New South Wales Press, 2000, p. 101. [^105]: Elena Govor, *My Dark Brother*, p.197. [^106]: Vladimir Kabo, *The Road to Australia: Memoirs*, Canberra: Aboriginal Studies Press, 1998, p. 236. [^107]: Vladimir Kabo, *The Road to Australia*. [^108]: Vladimir Kabo, *The Road To Australia*, p. 260. [^109]: Vladimir Kabo, *The Road To Australia*, p. 252. [^110]: James H. Billington, *The Icon and the Axe: An Interpretive History of Russian Culture*, New York: Vintage, 1970, p. 7 [^111]: A 2002 production by the legendary Maly Theatre shows the adaptability of the myth to changes in Russian history. Kitezh is designed as a sad courtyard in Leningrad at the time of Perestroika. The Tatars arrive with spotlights flashing from mechanical horses. [^112]: The Priest exalts: 0 merciful King, do Thou now be present through the descent of Thy Holy Spirit, and sanctify this water ... and give to it the grace of redemption, the blessing of Jordan. Make it a source of incorruption, a gift of sanctification, a ransom from sins, a guard against sickness, a defense against devils, inaccessible to every adverse power, and filled with angelic strength. (http://www.goarch.org/access/orthodoxfaith/epiphany.html). [^113]: The city of Kitezh is actually named after an Iranian trading centre (see Edward L. Keenan, 'An Iranian Culture Term on the Upper Volga: Kantha-, Kitez\^, Kites\^, Kideks\^a, and Kitaj-gorod' *Folia Slavica*, vol. 2, nos 1--3, 1978, pp. 154--178. [^114]: The subject of a documentary by the British Film Institute on Russian cinema. [^115]: http://www.csa.ru/Terem/english/ [^116]: http://kitezh.onego.ru/ [^117]: Gustave Flaubert, *Salammbô* (trans. F. C. Green), London: J. M. Dent, 1942 (orig. 1862), p. 81 [^118]: The most prominent Lebanese in Sydney are the husband and wife Sir Nick Shehadie and Dr Marie Bashir. He captained the Wallabies, Australia's national rugby union team, was Lord Mayor of Sydney, and was a board member of SBS for 20 years. She is a professor of psychiatry, and has been appointed Governor of New South Wales. [^119]: Michael Bakash, interview, 20 December 2000. [^120]: Greg Malouf, interview, 22 December 2000. [^121]: His reputation eventually caught up with his ambition, and Greg Malouf now runs a swish middle-eastern restaurant called MoMo in the Paris-end of Melbourne. [^122]: David Malouf, *12 Edmonstone Street*, London: Chatto & Windus, 1985, p. 6. [^123]: David Malouf, *The Great World*, London: Chatto & Windus, 1990, p. 28. [^124]: George Rawlinson, *Phoenicia*, London: T. Fisher Unwin, 1889, p. 35. [^125]: Jules Michelet, *Histoire Romaine* (1831), cited in Martin Bernal, *Black Athena: The Afroasiatic Roots of Classical Civilization*, London: Free Association, 1987, p. 352. [^126]: Jules Michelet, *Introduction a l'histoire universelle*, quoted in Martin Bernal, *Black Athena*, p. 352. [^127]: Martin Bernal, *Black Athena*, p. 351. [^128]: Eric Rolls, *Sojourners: The Epic Story of China's Centuries-old Relationship with Australia*, St. Lucia: University of Queensland Press, 1992, p. 2. [^129]: George Grey, *Journals of Two Expeditions of Discovery in North-west and Western Australia: during the Years 1837, 38, and 39*, London: T. and W. Boone, 1841, pp. 214--215. The passage describes the 'whoredoms' of two women who were attracted to the exotic costumes of foreign cultures. [^130]: Isaac Steinberg, *Australia -- The Unpromised Land: In Search of a Home*, London: Victor Gollancz, 1948, p. 102. [^131]: Isaac Steinberg, *Australia*, p. 119. [^132]: Isaac Steinberg, *Australia*, p. 143. [^133]: J. Hoberman, *The Red Atlantis: Communist Culture in the Absence of Communism*, Philadelphia: Temple University Press, 1998, p. 83. [^134]: David Bernstein, *Diamonds & Demons: The Joseph Gutnick Story*, Port Melbourne: Lothian, 2000, p. 80. [^135]: Eva Hoffman, *Exit into History: A Journey through the New Eastern Europe*, London: Minerva, 1993, p. x. [^136]: In a way, there was nothing unusual in my Albanian conversion. It is common for Australians to develop a deep attachment to a foreign culture. This commitment to an 'elective culture' is a personal phenomenon whose source cannot always be explained. Though its origins are mysterious, its expression follows similar lines. A pilgrimage to the homeland---Paris, Mexico, Barcelona or Calcutta---creates memories, objects and relationships that give meaning to lives back in Paddington, Norwood, Fortitude Valley or Fremantle. The chosen culture is often the source of aesthetic inspiration for domestic adornment and a language for the expression of character. Though it is easy to satirise as a form of middle-class exoticism, elective cultures are testimony to the personal investment in a dia-cultural form of thinking. [^137]: The fleeting exception to this stereotyping is in Quentin Tarantino's *Jackie Brown*, when Jackie Brown takes a coffee mug from her kitchen cabinet that is decorated with the Albanian flag (perhaps the result of a barter with an Albanian member of the film crew). [^138]: Ismail Kadare, *The Albanian Spring: The Anatomy of Tyranny* (trans. Emile Capouya), London: Saqi Books, 1995 (orig. 1991), p. 78. [^139]: Ashi Pipa, *Albanian Socialism: Ideo-Political Aspects*, Boulder, Co.: Eastern European Monographs, 1990, p. 186. [^140]: Ismail Kadare, *The Concert* (trans. Barbara Bay from French of Jusuf Vrioni), London: Harper Collins, 1994 (orig. 1989), p. 418. [^141]: John Kingsley Birge, in his *The Bektashi Order of Dervishes* (London: Luzac Oriental, 1994, p. 92), offers the following example: A hoja and a Bektashi are travelling together, the hoja on a horse, the Bektashi on a donkey. The season being summer they stop for the night in a meadow. Taking from their saddle bags their food they eat supper, then talk together for a time, but before going to bed the hoja offers this prayer: 'O Lord, I entrust my horse to thee. Do thou keep it.' The Bektashi also prays, 'My Sheyh, do thou also watch my donkey.' The hoja is amazed and exclaims, 'Entrust it to God. You are sinning.' But the dervish pays no attention to him. They lie down to sleep, and on waking the next morning they find that the horse is gone while the donkey is still there eating away the grass. The hoja exclaims, 'What sort of thing is this? The horse which I entrusted to God is gone. But the bektashi's donkey is still here.' And to that the Bektashi replies, 'There is no occasion for surprise in this. You are not the only slave of God. He has simply given your horse to another one of his slaves. Whereas I am the only dervish of my Sheyh. Naturally, therefore, he watched over my donkey until morning,' And the story ends by saying that even the hoja laughed at this explanation. [^142]: Raymond Hutchings, *Historical Dictionary of Albania*, Lanham, Md.: The Scarecrow Press, 1996, p. 37. [^143]: Published 11 May 1999 and reproduced at http://www.tao.ca/fire/nettime/0512.html [^144]: Balkan Sunflowers, www.ddh.nl/org/balkansunflower//diary/.html 25 May 1999 [^145]: Closest to Bektashi are the followers of a dervish faith known as Alevi who have fled persecution in Turkey to settle in Australia. Alevi compare their animistic beliefs to Australian Aboriginal cultures. [^146]: Robert Elsie, *History of Albanian literature*, New York: Columbia University Press, 1995, p. 239. [^147]: Kennet had written the words of greeting on his hands so that he wouldn't forget them. One dazed refugee, assuming he was Albanian, launched into a long discussion. [^148]: Welcome to Ruley's Hilux 4WD web site! http://home.iprimus.com.au/ruley/people.htm [^149]: AAP, 'Support for Kosovars dries up as protest goes on', 17 June 1999. [^150]: Tony Foster, interview, 24 April 2001. [^151]: http://clinton4.nara.gov/WH/New/html/19991123.html [^152]: Andrew Darby, '"Welcome Home" ... Triumph As Kosovars Return', *Sydney Morning Herald* 30 October 2000. [^153]: Produced in Newcastle, it starred Rod Ansell as Norm, whose excellent performance causes Buzo to regret that 'In the Australian theatre there is no path towards Olivierland; there is in fact, no "there" there' (email, 19 February 2001). [^154]: Alex Buzo, email, 16 February 2001. [^155]: António Vieira cited in Paul Hyland, *Backwards out of the Big World*: *A Voyage into Portugal*, London: Harper Collins, 1996, p. 1. [^156]: C. R. Boxer, *The Portuguese Seaborne Empire*: *1415--1825*, London: Hutchison, 1977 (orig. 1969), p. 374. [^157]: Attributed to Prester John, cited in Leonard Andaya, *The World of Maluku*, Honolulu: University of Hawiai, 1993, p. 32. [^158]: António Vieira cited in Thomas Cohen, *The Fire of Tongues: Antonio Vieira and the Missionary Church in Brazil and Portugal*, Stanford, Ca.: Stanford University Press, 1998, p. 100. [^159]: José de Alencar, *Iracema* (trans. Naomi Lindstrom), Oxford: Oxford University Press, 2000, p. 93. [^160]: José de Alencar, *Iracema*, p. 50. [^161]: http://www.saudades.org [^162]: Henry Kingsley, *The Recollections of Geoffrey Hamlyn*, Adelaide: Rigby, 1976 (orig. 1859), p. 329. [^163]: Julian Thomas, *Argus* 15 November 1884, cited in Kenneth McIntyre, *The Secret Discovery of Australia: Portuguese Ventures 200 years before Captain Cook*, Medindie, SA: Souvenir Press, 1977, p. 167. [^164]: Crauchan, 'The Mahogany Ship: A Memory of Warrnambool' *Melbourne Argus*, 10 August 1929. [^165]: *Warrnambool Standard*, 16 June 1934. [^166]: On its base are inscribed words from Camões' *Lusiad*: 'And so we went opening up those seas/ Which no generation had opened yet ...' [^167]: James Bradley, *Wrack*, Sydney: Vintage, 1997, p. 338. [^168]: Gary Tippet, 'Peter Cosgrove Comes Home', *The Age*, 19 February 2000. [^169]: Philomena Hali, interview, 12 September 2000. [^170]: Tom Nicholson, interview, 22 February 2001. [^171]: Afterwards, Nicholson made copies of the title pages of books that he was sending over. He had been shocked at the way Indonesian troops had burnt books and felt this was an important contribution he could make. [^172]: Sam de Silva, interview, **date?.** Roger Maynard's '"Rambo" Diggers Annoy other Soldiers' (*South China Morning Post* 8 March 2001) is an example of reports now coming through of the response to Australian insensitivity. For instance, the Thai peacekeepers were upset by the use of dark glasses by Australians on duty. For Thais, eye contact is a critical element of working together. [^173]: Manning Clark, *History of Australia Vol 1*, Melbourne: Melbourne University Press, 1962 [^174]: H. G. B. Mason, *Darkest West Australia: A Guide to Out-back Travellers*, Kalgoorlie: Hocking & Co, 1909, p. 41. [^175]: Tony Swain's *A Place for Strangers*: *Towards a History of Australian Aboriginal Being* (Cambridge University Press: Melbourne, 1993) explores their impact on cultures that until then had known no foreigners. [^176]: The region had its own mythology about European visitors. One of the oral tales attached to *La Galigo* gives an account of how Dutchmen were made. The principal action in *La Galigo* concerns the love of the hero, Sawérigading, for his twin sister. To avoid incest, Sawérigading travels to find an identical woman from a distant land. During mishap at sea, she drowns and descends to the underworld and gives birth to a son. Sawérigading attempts to retrieve his son from the underworld by pulling his nose. The son arrives as a Dutchman, with a sharp nose and the glassy eyes of the dead (see Sirtjo Koolhof, 'The "La Galigo": A Bugis encyclopaedia and its growth', *Bijdragen tot de Taal-, Land- en Volkenkunde*, 155, pp. 362--387. [^177]: Matthew Flinders, *A Voyage to Terra Australis Vol. 2*, London: Nicol, 1814, p. 231. [^178]: At the time, the threat of the fishermen to our north was played out neatly in the crocheted protectors placed on the heads of lounge furniture. The 'antimacassar' derived its name from the Macassar oil worn by Australian men in the early part of this century. A delicate membrane of white civilization protected itself against the pungent influence of the orient. [^179]: Margaret Clunies Ross, 'Rom in Canberra', in Stephen A. Wild (ed.), *Rom: An Aboriginal Ritual of Diplomacy*, Canberra: Australian Institute of Aboriginal Studies, 1986. [^180]: Ian McIntosh, 'Islam and Australia's Aborigines?: A Perspective from Northeast Arnhem Land', *Journal of Religious History* vol. 20, no. 1 (1996), pp. 53--77. [^181]: Charles Macknight, interview, 1 October 1998. [^182]: Les Murray, *The Quality of Sprawl: Thoughts about Australia*, Sydney: Duffy & Snellgrove, 1999, p. 77. [^183]: Peter Pierce, *The Country of Lost Children: An Australian Anxiety*, Melbourne: Cambridge University Press, 1999, p. 6. [^184]: **Author's name?,** 'Fighting to save Melbourne's soul', *The Age*, 30 April 1994. [^185]: Anna King Murdoch, 'The Race to Ruin a City's Poor Old Soul', *The Age* 19 March 1994. Later, a protester's letter to the editor titled 'Loss of Innocence in Albert Park' bemoans an order that turns ordinary citizens defending their park into criminals (*The Age* 12 November 1994). [^186]: Preston is still the best equipped workshop for handling heritage trams. It has an assortment of cranes, transverses and practice tracks for moving trams around. From a historical perspective, it retains the templates and jigs for cutting body parts---the DNA of the city's tram fleet. The workshop is almost certain to be registered with the National Trust. The expert on their industrial heritage committee, Gary Vines, ranks it with Flinders Street Railway Station and #2 Goods Shed at Docklands in significance. He describes it as the 'heart of the tram system'. [^187]: The Bracks government is still determining its response, though it has shown little sign of upholding cultural values above economic utility. The workers hope for a tourist attraction that will rival the Philip Island penguin parade. Visitors would see W-Class trams emerging from the dusk, a Leunig tram floating through the air, a Mirka Mora trundling along the practice track. It would be a Jurassic Park of the mechanical age. Poets would be commissioned to compose works for destination scrolls. You could even see men working. [^188]: G. W. F. Hegel, *Phenomenology of Spirit* (trans. A. V. Miller), Oxford: Oxford University Press, 1977 (orig. 1807), p. 496.