Sexual identity and our acceptance in society of same sex partnerships is evidence of the tolerance of Australian Society. Each year in Sydney, a Parade is held for those who wish to celebrate their sexual freedom or sexual equality, this being the Mardi Gras. The nationwide event attracts all different groups of people from around the world, all acknowledging our acceptance of same sex partnerships.
This point is clarified by the Same-Sex Relationships Act which was passed in November and has travelled a long way to ensuring same-sex de facto couples and their families have equality under Australian law. These people have a number of different religious backgrounds and for Australia to prove our ethnic diversity, it is our responsibility to supply their needs, this is why we have Mosques and Temples developed throughout Australia for our blended society to feel equal.
Our current schooling system also tolerates different Religious views in a major way by incorporating these values in our teachings, field trips excursions are held to widen our younger generations view on their fellow Australians religious beliefs, not only in Public Schools, but in Catholic Schools and Universities. The Act supports the right of all people to be treated with dignity and respect, a community standard about how we behave towards each other.
For all Citizens over the age of 18 it is compulsory to vote in the election of both federal and state governments, in many countries this will never be heard of. Australia has many different political views on all matters, and as a society we have the right to vote and voice our own opinions without feeling threatened or judged.
A future where we harness the determination of all Australians, Indigenous and non Indigenous, to close the gap that lies between us in life expectancy, educational achievement and economic opportunity. The speech was a huge milestone for our Country by acknowledging our wrong laws and policies in the past and try for a better future with all Indigenous and non-Indigenous people. Further down the track we now pride ourselves on being a multicultural society, one of the few nations on earth with ethnic diversity but without major tension or violence.
This society creates new connections between people of all backgrounds in our Schools, our streets, our news and entertainment. Australian National Identity. Accessed July 20, Did you like this example? Having doubts about how to write your paper correctly? This has been something that has been present hundreds of years ago and is still significant to people seeking a better life, illustrated through the many refugees who risk their lives attempting to come to Australia by boat every year.
This is only one aspect of our identity, as courage to face challenge and take risks is a quality that many Australians value and respect. Another aspect of identity that appears to be considered a characteristic of a true Australian is that of mate-ship. History shows that Australians are there for one another and will come to the assistance of each other in spite of potential danger to themselves.
This courage or generosity of spirit was seen in our soldiers during the wars, in the volunteers who risked their lives to fight fires or rescue fellow countrymen from disasters. In various different stories of heroism or sacrifice from ordinary people who showed Australia what more they were capable of.
We are lucky as our national identity is still evolving even today and we seem to be retaining the best aspects from history such as the ANZAC legend and adopting anything new that we feel improves and enhances our quality of life. About the author. All the content of this paper is his own research and point of view on Australian Identity and can be used only as an alternative perspective. Australian Identity.
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Is it something you can do? Who will work on my paper? From the late 20th century onward, Irish identity abroad became increasingly cultural, nondenominational, and nonpolitical, but many emigrants from Ulster and especially from Northern Ireland stood apart from that trend. For much of the 19th and the 20th centuries, Irish Australians, particularly but not exclusively Catholics , were treated with suspicion in a sectarian atmosphere.
The outlaw Ned Kelly —80 achieved the status of a national folk hero; ballads, films and paintings have since perpetuated the legend. In reality, however, most of the Irish were urban workers who experienced less official discrimination in Australia than they had at home in Ireland, and many Irish Australians Catholic and Protestant rose to positions of wealth and power in the colonial hierarchy. In major cities such as Melbourne and Sydney , Irish social and political associations were formed, including the Melbourne Celtic Club , which survives today.
The Irish settler in Australia, both voluntary and forced, was crucial to the survival and prosperity of the early colonies both demographically and economically. By , the Irish were a quarter of all overseas-born. O'Farrell demonstrates the importance of St.
Patrick to the Irish, whether northern or republican , Protestant or Catholic, and how Australian manifestations of the Irish festival evolved. Patrick's Day became an expression of Irish identity and was emblematic of Irish culture and traditional separatism that migrated with the Irish to Australia. The early immigrants to Australia from Ireland were mainly members of penal colonies; assemblies or any such expression of Irish culture were not permitted.
Patrick's Day at first was the exception, because it was not highly political, was ecumenical and was subordinate to the wider recognition of Britain. It is first recorded as celebrated in the colony in These factors gave rise to conflicts and tensions that were to remain constant thereafter as the rise and decline of domestic Irish political movements influenced the Irish population in Australia. With the outbreak of World War I, imperatives imposed by the demands of war overshadowed Australian Irish sentiment.
The idea of fraternity and how to organise it was one of 19th-century Europe's invisible exports to the New World. Fitzpatrick explores the international diffusion of the Loyal Orange Institution , with comparative reference to Freemasonry , its main model. Three alternative explanations are discussed for its appeal outside Ireland: that it facilitated the assimilation of emigrants, transmitted 'tribal' Irish animosities to fresh contexts, or adapted itself to preexisting sectarian rivalries abroad.
These hypotheses are tested using evidence from South Australia , where Orangeism flourished in the absence of heavy Ulster Protestant immigration. A collective profile of Orange South Australia is derived from lodge records showing age, religious denomination, and occupation, and the appeal of Orangeism is related to local political and religious contexts. In this case, Orangeism was primarily an export of organisational techniques rather than Irish personnel or bigotry.
The Catholic Church in Australia maintained a strong Irish identity, especially in the decades from the s to the s when state aid for church schools was withdrawn and the Church maintained a separate and separately funded school system. Many of the Catholic schools were run and staffed by Irish orders of nuns such as the Sisters of Mercy and Brigidines and Irish orders of brothers such as the Christian Brothers and Patrician Brothers.
The Sisters of Charity worked in hospitals. McGrath demonstrates the success of the Catholic nuns who arrived in Parramatta, New South Wales, from Ireland in , noting their group's growth from nine newcomers into a flourishing congregation of over two hundred women within sixty years. By the s this group of women religious was responsible for 24 primary schools, five secondary schools, and two orphanages. In Australia they carried on the Irish tradition of the Sisters of Mercy and lived a monastic lifestyle.
Their sparsely furnished bedrooms were referred to as cells. There was little or no heating. The sisters' spiritual practices reflected the 17th-century school of spirituality. Their relationship to the clergy was one of devotion, dedication, and subordination, thus reflecting the status of women in the larger population. It was societal pressures from without that eventually led to the decline of the Sisters of Mercy as Australia moved into the s.
Radical re-evaluations forced a restructuring of the Catholic Church as a whole, and a rethinking of what kinds of service the Church would require in modern times. The Irish Echo Australia is a newspaper available in print and online, covering Irish news and other matters of Irish interest.
It publishes some material in the Irish language. It deals with language matters and also contains articles on folklore, literature and current affairs. Irish Catholics have been the nation's largest minority throughout most of Australia's history. Their resistance to the elite Anglocentric establishment has keenly marked the development of sport. Mostly working class, the Irish played sports such as rugby league and Australian Rules football, while the Protestant majority often preferred cricket, soccer, rugby union and boxing.
The tensions and contrasts between these two sporting cultures eventually built the attitudes and beliefs toward games and sports that Australians share today. At the Census 50, Australian residents declared they were born in the Republic of Ireland and a further 21, declared to have been born in Northern Ireland. At the Census 2,, Australians According to census data released by the Australian Bureau of Statistics in , Irish Australians are, by religion, Irish Australian settlement patterns are not significantly different from those of the Australian population as a whole — that is, a third live in New South Wales and a quarter live in Victoria — except that around 22 per cent live in Queensland compared to only 18 per cent of the general population.
Relatively few as a proportion reside in Western Australia 7. The Australian census recorded that persons reporting some Irish Australian ethnicity accounted for In the Census 1, persons were reported as using Irish as a household language, most of them in Sydney and Melbourne. From Wikipedia, the free encyclopedia. Ethnic group. Archived from the original on 28 July Archived from the original on 7 September Retrieved 11 October Department of Foreign Affairs.
The Guardian. Retrieved 11 October — via www. Retrieved 16 November Journal of British Studies. JSTOR Jordan-Bychkov, Australia, , p. Aboriginal Australia. A third member of the gang, an Englishman named Richard Lemon, was said to have killed Scanlan because he was tired of hearing him and Brown speaking Irish together. Hughes, p. See also the discussion in Fitzgerald regarding the state of Irish in Ireland at the time. Retrieved 14 April Ballarat: Connor Court. ISBN Australian Catholic Historical Society.
Retrieved 30 June Melbourne: Hyland House Publishing. Dictionary of Sydney. Dictionary of Sydney Trust. Retrieved 5 June Department of Immigration and Citizenship. Prompts: 'Location,' 'All other languages,' 'Irish'. Journal of the Australian Catholic Historical Society. Retrieved 29 June National Museum of Australia. Retrieved 10 December
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