The thesis seeks to find evidence to support the assumption that British migrants were the ‘pampered’ and ‘protected’ of the post-World War Two intake of migrants. Contemporary students of historical writing of the migration experience have virtually written British migrants out of the history of this era by such unsubstantiated assumptions. / The assimilationist construct of the 1940s to the 1960s that defined non-British migrants as assimilable, and British migrants as ‘kith’ and ‘kin’ was a vital component in the ideology of governments. It enabled them to carry out a migration programme the extent of which had no precedent in Australian history. Because social participation is vital in the process of admitting new knowledge, the construction of assimilability needed to be developed and legitimated on the basis of shared values. In effect the imposition of ‘new’ information promulgated by the institutions of society needed an empathetic response from the community, for the successful implementation of the programme. If the concept of non-British migrants as being assimilable could be ‘sold’ to the public, then it went without saying that British migrants would be the exemplar of trouble-free assimilation; they were ‘kith’ and ‘kin’. When British migrants did not fit the archetypal mould designed and fashioned for them by others, they had to be redefined for the continuing success of a policy. The thesis examines the experience of British migrants during the assimilationist era and how their settlement was affected by this ideological construct.

Thesis (B.A.(Hons.))-- University of Adelaide, Dept. of Psychology, 1977.

Doctor of Philosophy / This thesis has tried to construct a comprehensive analysis of a clearly defined community of Egyptian Jews in Australia and France, based on the oral history of Egyptian born migrants. Built around the conceptual framework of forced emigration, integration and acculturation, it looks at the successful experience of this particular migrant group within both Australian and French societies. Like the other Jewish communities of Arab lands, the Egyptian Jewish community no longer exists, as it was either expelled or forced into exile in the aftermath of the three Arab-Israeli wars (1948, 1956, 1967). This thesis argues that the rise of an exclusively Arab-Islamic type of nationalism, the growth of Islamic fundamentalism and the escalating Arab-Israeli conflict constituted the fundamental causes for the demise of Egyptian Jewry. As a consequence, almost half of the Jewish population of Egypt went to Israel. The rest dispersed throughout the Western world, mainly in France, North and South America. In Australia, a small group of around 2,000 found a new home. Apart from those who migrated to Israel, the majority of Egyptian Jews experienced a waiting period in Europe before they were accepted by any of the countries of immigration, a period facilitated by international and local Jewish welfare agencies. My interviewees chose Australia mostly to be reunited with family members. They first had to overcome the racial discrimination of the ‘White Australia’ Immigration policy towards Jews of Middle Eastern origin, a hurdle surmounted thanks to the tireless efforts of some leaders of the Australian Jewish community. With their multiple language skills, multi-layered identity and innate ability to interact with a variety of ethnic groups, they succeeded in establishing themselves in an unfamiliar country that initially welcomed them reluctantly. As such, they can be said to have successfully acculturated and integrated into Australian society, whilst retaining their own cultural diversity. The more numerous Egyptian Jews living in France also successfully acculturated. As a larger group, they were better equipped to assert themselves within the older Jewish/French community and retain their distinctive Sephardi culture. Studies such as the present one provide insight into the process of integration and identity reconstruction, as well as the diverse strategies used to ensure a successful acculturation, and the value of a multi-layered identity.

Doctor of Philosophy / This thesis has tried to construct a comprehensive analysis of a clearly defined community of Egyptian Jews in Australia and France, based on the oral history of Egyptian born migrants. Built around the conceptual framework of forced emigration, integration and acculturation, it looks at the successful experience of this particular migrant group within both Australian and French societies. Like the other Jewish communities of Arab lands, the Egyptian Jewish community no longer exists, as it was either expelled or forced into exile in the aftermath of the three Arab-Israeli wars (1948, 1956, 1967). This thesis argues that the rise of an exclusively Arab-Islamic type of nationalism, the growth of Islamic fundamentalism and the escalating Arab-Israeli conflict constituted the fundamental causes for the demise of Egyptian Jewry. As a consequence, almost half of the Jewish population of Egypt went to Israel. The rest dispersed throughout the Western world, mainly in France, North and South America. In Australia, a small group of around 2,000 found a new home. Apart from those who migrated to Israel, the majority of Egyptian Jews experienced a waiting period in Europe before they were accepted by any of the countries of immigration, a period facilitated by international and local Jewish welfare agencies. My interviewees chose Australia mostly to be reunited with family members. They first had to overcome the racial discrimination of the ‘White Australia’ Immigration policy towards Jews of Middle Eastern origin, a hurdle surmounted thanks to the tireless efforts of some leaders of the Australian Jewish community. With their multiple language skills, multi-layered identity and innate ability to interact with a variety of ethnic groups, they succeeded in establishing themselves in an unfamiliar country that initially welcomed them reluctantly. As such, they can be said to have successfully acculturated and integrated into Australian society, whilst retaining their own cultural diversity. The more numerous Egyptian Jews living in France also successfully acculturated. As a larger group, they were better equipped to assert themselves within the older Jewish/French community and retain their distinctive Sephardi culture. Studies such as the present one provide insight into the process of integration and identity reconstruction, as well as the diverse strategies used to ensure a successful acculturation, and the value of a multi-layered identity.

Thesis (PhD) -- Bond University, 2006. / "This thesis submitted to Bond University in fulfillment of the requirements for the degree of Doctor of Philosophy". Bibliography: pages 258-284. Also available via the World Wide Web.

This study examines the experiences of post-1980 Irish immigrants in Australia using Greater Melbourne as a case study. It has three main but interrelated objectives. Firstly, it establishes the origins, characteristics, dynamics and outcomes of contemporary Irish migration to Australia. Secondly, it explores informants??? multiple experiences of Irishness in both Ireland and Australia. Thirdly, it examines how migrancy and identity issues were related to informants??? sense of belonging and home. Identity is approached in this study from a constructivist perspective. Accordingly, identity is conceptualised as dynamic, subject to situational stimuli and existing in juxtaposition to a constructed ???other???. Prior to migration, a North/South, Protestant/Catholic ???other??? provided the bases for identity constructions in Ireland. The experiences of immigrants from both Northern and Southern Ireland are examined so that the multiple pre- and post-migration experiences of Irishness can be captured. Face-to-face interviews with 203 immigrants provide the study???s primary data. Migration motivation was found to be multifactorial and contained a strong element of adventure. Informal chain migration, based on relationship linkages in Australia, was important in directing flows and meeting immigrants??? post-arrival accommodation needs. Only 28 percent of the sample initially saw their move as permanent and onethird were category jumpers. A consolidation of Irish identity occurred post-migration. This was most pronounced among Northern Protestants and was largely predicated on informants??? perceptions of how Britishness and Irishness were constructed in Australia. For Northern respondents, the freedom to express Irishness may have masked an enforced Irishness that evolved in response to perceived negative constructions of Britishness, and their experiences of homogenisation with Southern immigrants. Hierarchies within white privilege in Australia, based on origin and accent, were indicated by the study findings. Movement and identity were related through the transnational practices of informants. Separation from familial and friendship networks prompted high levels of return visitation and telephone contact with their homeland, establishing the group as a highly transnational in relational terms. Examining the experiences of this invisible immigrant group through a constructionist lens contributed to the broader understanding of whiteness, transnationalism and the Irish diaspora generally.

New Zealanders’ motivations for migrating to Australia and the effect of migration on their cultural and national identity were examined through analysis of interviews and surveys with New Zealand migrants and stayers. Factors influencing the move included economic pull factors, lifestyle factors, family reunification, some dissatisfaction with New Zealand society, the desire for a change, and a sense of adventure. Participants reported a high level of satisfaction with their new lives in Australia, and once resident there, initial motivating reasons merged with factors which reinforced and justified the decision to move. These included the benefits of a warmer climate, the perception that Australia was a more relaxed and tolerant society, and the belief by Maori that living in Australia freed them from negative stereotypes.New Zealand migrants to Australia revised their identity in light of their new experiences, and yet continued to view New Zealand positively, retaining aspects of their New Zealand identity as part of their ongoing evolving identity. However, while feeling at home in both countries, as time went on many migrants adopted a more Australian identity. Over time, they considered Australia was superior in a number of respects, and adapted and changed in response to Australian influences. Despite this, migrants maintained the boundary between New Zealand and Australian characteristics through a process of constant comparisons and, somewhat ambivalently, retained their strong positive regard for New Zealand. In the main, participants considered they could be happy in either country, but were happier in Australia. Migrants constructed positive reasons to justify their move and viewed themselves as adventurous and determined, while stayers constructed equally positive reasons for staying in New Zealand, seeing themselves as settled and stable.

This study examines the experiences of post-1980 Irish immigrants in Australia using Greater Melbourne as a case study. It has three main but interrelated objectives. Firstly, it establishes the origins, characteristics, dynamics and outcomes of contemporary Irish migration to Australia. Secondly, it explores informants??? multiple experiences of Irishness in both Ireland and Australia. Thirdly, it examines how migrancy and identity issues were related to informants??? sense of belonging and home. Identity is approached in this study from a constructivist perspective. Accordingly, identity is conceptualised as dynamic, subject to situational stimuli and existing in juxtaposition to a constructed ???other???. Prior to migration, a North/South, Protestant/Catholic ???other??? provided the bases for identity constructions in Ireland. The experiences of immigrants from both Northern and Southern Ireland are examined so that the multiple pre- and post-migration experiences of Irishness can be captured. Face-to-face interviews with 203 immigrants provide the study???s primary data. Migration motivation was found to be multifactorial and contained a strong element of adventure. Informal chain migration, based on relationship linkages in Australia, was important in directing flows and meeting immigrants??? post-arrival accommodation needs. Only 28 percent of the sample initially saw their move as permanent and onethird were category jumpers. A consolidation of Irish identity occurred post-migration. This was most pronounced among Northern Protestants and was largely predicated on informants??? perceptions of how Britishness and Irishness were constructed in Australia. For Northern respondents, the freedom to express Irishness may have masked an enforced Irishness that evolved in response to perceived negative constructions of Britishness, and their experiences of homogenisation with Southern immigrants. Hierarchies within white privilege in Australia, based on origin and accent, were indicated by the study findings. Movement and identity were related through the transnational practices of informants. Separation from familial and friendship networks prompted high levels of return visitation and telephone contact with their homeland, establishing the group as a highly transnational in relational terms. Examining the experiences of this invisible immigrant group through a constructionist lens contributed to the broader understanding of whiteness, transnationalism and the Irish diaspora generally.

No description available.

New Zealanders’ motivations for migrating to Australia and the effect of migration on their cultural and national identity were examined through analysis of interviews and surveys with New Zealand migrants and stayers. Factors influencing the move included economic pull factors, lifestyle factors, family reunification, some dissatisfaction with New Zealand society, the desire for a change, and a sense of adventure. Participants reported a high level of satisfaction with their new lives in Australia, and once resident there, initial motivating reasons merged with factors which reinforced and justified the decision to move. These included the benefits of a warmer climate, the perception that Australia was a more relaxed and tolerant society, and the belief by Maori that living in Australia freed them from negative stereotypes.New Zealand migrants to Australia revised their identity in light of their new experiences, and yet continued to view New Zealand positively, retaining aspects of their New Zealand identity as part of their ongoing evolving identity. However, while feeling at home in both countries, as time went on many migrants adopted a more Australian identity. Over time, they considered Australia was superior in a number of respects, and adapted and changed in response to Australian influences. Despite this, migrants maintained the boundary between New Zealand and Australian characteristics through a process of constant comparisons and, somewhat ambivalently, retained their strong positive regard for New Zealand. In the main, participants considered they could be happy in either country, but were happier in Australia. Migrants constructed positive reasons to justify their move and viewed themselves as adventurous and determined, while stayers constructed equally positive reasons for staying in New Zealand, seeing themselves as settled and stable.