University of Technology, Sydney. Faculty of Humanities and Social Sciences. / My grandfather was in a fix. He wasn’t black, like his father, but he wasn’t quite white either, like his mother. He was marrying a woman who also wasn’t-black-but-wasn’t­quite-white. The problem was that his mother was worried that her future daughter-in-law’s father was a bit too ‘dark, Oriental looking’, whilst her mother was worried because his father was half-black ‘negro’. It really was a case of pot calling kettle black. And she was already three months pregnant, so everyone was worried about whether ‘the throwback thing’ would mean that they would have a black, ‘negro’ baby. My grandparents had managed to modify their ‘brown’ bodies so they could ‘pass’ as ‘white’, but could they also somehow also modify their potentially ‘non-white’ offspring? What might the materially affective mechanisms be, that have the power to ‘fix’ bodies, so as that a brown body can become white? Franken-rat, in a different time and place, was a rat in a laboratory who had a human ear growing on its back. Its body was hideous, a monstrous blend of ratty-human flesh. Franken-rat lived and died in a laboratory, in the service of science and humanity. But how does its body, and the discourses surrounding it, materialise certain understandings about our bodies and their relationships to ‘others’ and to the world? How might our bodies understand that relationship? If my understanding of my relationship to ‘others’ is based upon a liberal humanist construct that separates ‘self’ from ‘other’ and such fleshy intertwinings as monstrous, then can I ‘become posthuman’ and affectively create that relationship as a generous and welcoming of ‘otherness’? Can posthumanism ‘overcome’ the abjection and horror of liberal humanist ideas of monstrosity? This thesis is a fictocritical exploration of bodies and their dynamic discursive and material relations with the world. If the world is a site continually in flux, how might bodies modify or be modified in order to continually belong to it? And how might we sift through the facts, the stories and the affects of family narratives, institutional spaces, historical documents, philosophical ideas, and cultural texts, discourses and practices, in order to find spaces of integrity in connection and becoming, and affective, corporeal knowledges to take into the future?

In this thesis I examine the contemporary nexus between White women and the raced and classed institution of White womanhood. More specifically, I focus on White Australian women who are middle class, rich in cultural capital, and generally consider themselves to be progressive; that is race privileged women but women who are not usually associated with overt racism. My analysis unfolds White Australian women in the discursive context of the ideologies of feminism and feminist-influenced anti-racist politics, as well as the ideologies of femininity. The thesis shows how this nexus is enacted through a vision of White women as Good as expressed in the political commitments, mentalities, relationships, narratives and corporeality of such women. The research problem that I identified and worked through in the thesis is as follows: for middle class White women, (who can be seen and see themselves as generic 'women'), Whiteness has been seen and played out as Goodness. Further, in the playing out of this Goodness White women accumulate and defend the prestige and privileges of Whiteness. Specifically, I argue that Whiteness is reproduced in some of the discourses and practices of White feminism, by the progressive White women involved in anti-racist politics, and in the femininity industry and the ways it is taken up. The nub of the problem I identify is that White women's involvement in the structures and narratives that support Whiteness is often grounded in the very qualities of character and conduct that emerge from the colonial and class-constructed ideal of White womanhood and which have historically distinguished them from denigrated others. These qualities- notably virtue, innocence and self-restraint- whilst differently nuanced in other contexts are an ongoing expression of the uses made of White womanhood as the visible sign of race and class superiority. The work examines four key periods: the Australian colony of PNG during the decolonising 1960's and 1970's; the high years of 1970's and 1980's feminism; the race debates of the 1990's; and the bodily practices of present day White women gripped by fears of fat and aging. I explore the ways in which White women's Whiteness is played out in benevolent Black/White relationships, the over-reach of difference feminism, particular kinds of anti-racist identities and activism, and body-improvement practices. In all these cultural sites, White women's Whiteness is often represented as a kind of moral being and deployed as moral authority in ways that are consonant with the raced and classed construction of White women as moral texts. My research approach was determined by the research problem I identified. Given my argument that White women mis-recognise Whiteness as Goodness in a race-structured society, then the collecting of data through interviews or surveys would have yielded material subject to this blindness. Instead, I explored sites and material where moral claims were being pressed, and case studies where 'women' were enacting themselves or being represented or interpellated as moral texts. My selection of primary source material ranges from feminist newsletters, women's and other magazines, literature, film, event programs and flyers, radio and television broadcasts, newspapers and websites, as well as reflections on my own experiences. Secondary source material includes feminist theoretical texts as well as texts drawn from a range of other disciplines, and other historical background materials. I lay out and support my arguments using a technique not dissimilar to collage, aiming to construct a picture that is compelling in its detail as well as coherent in its overall effect. This thesis is a contribution to the de-naturalisation of Whiteness. Navigating a course between the opposing hazards of essentialising Whiteness and understating its effects in contemporary Australian society, I have brought into clearer view some of the strategies which maintain the authority of Whiteness.

This study was carried out to determine the characteristics of common carp surimi. In Australia, common carp (Cyprinus carpio) is an environmental pest, strongly coloured (dark-muscle fish), large (2-3 kg), low cost (AUD 2.5/kg) and not highly valued as it is every where else. Surimi could add value to carp, but the colour would have to be modified as surimi manufacturers prefer white coloured flesh. So, firstly the efficiency of Hydrogen peroxide (H2O2; 1-3% v/v) solution at alkaline side of pH (7.0-11.5) on whitening of light fillets of common carp was examined. The whiteness (L*-3b*) of surimi produced from treated (3% H2O2, pH 8.2) common carp light fillets was significantly (p less than 0.05) greater than that of threadfin bream surimi and was not significantly different to that of Alaska pollock. Based on a temperature sweep test, a similar pattern in G of tested surimi was observed which started at ca. 47?C and was completed at ca. 73-74?C. However, thread fin bream kamaboko showed better texture profile characteristics (hardness and gel strength) than that of the other kamaboko tested. To improve the quality of common carp surimi and kamaboko, alternative methods were applied such as modified conventional method (MCM), alkaline-aided method (AAM) and pH modified method (PMM) and the resultant surimi and kamaboko were compared with those produced by the traditional method (TM). In MCM each washing cycle was followed by a centrifugation step for a more effective dewatering and removal of sarcoplasmic proteins (Sp-P). Kamaboko prepared from MCM was whiter and had significantly (p less than 0.05) improved textural characteristics (hardness and gel strength) than that from TM, AAM and PMM. Furthermore, SEM of surimi and kamaboko showed higher number of polygonal structure/mm2 in the gel matrix of MCM kamaboko, as a result of more cross-linking of the myofibrillar proteins, than that recorded for TM, AAM and PMM samples tested. Finally, this study examined the effect of adding common carp sarcoplasmic proteins (Sp-P) on the gel characteristics of threadfin bream surimi and kamaboko. Based on the temperature sweep test, the depths of the valley in the G thermograph of the gels decreased as the concentration of added Sp-P increased from 5% to 35%. Storage modulus (G) of the gels showed greater elasticity in the samples with added Sp-P compared with the control samples without added Sp-P. Furthermore, the breaking force and breaking distance and consequently gel strength of the resultant kamaboko were improved, significantly (p less than 0.05) with added Sp-P. Thus, added Sp-P did not interfere with the gelling of myofibrillar proteins during sol-gel transition phase and was associated with textural quality enhancement for the resultant kamaboko. However, the addition of freeze-dried Sp-P from the dark muscle of the carp decreased the whiteness of the resultant surimi. Furthermore, the gel strength could not be associated with either the number of polygonal structures/mm2 or the area of the polygonal structures.

Transnational adoption generates ample controversy both within and outside the adoption community. In recent times transnational adoption made international headlines following a wave of ‘celebrity adopters’ and calls to airlift children for overseas adoption from the economically disadvantaged nation of Haiti in the aftermath of the devastating earthquake on 12th January 2010. Some see the practice as being about ‘rescuing’ orphaned children, while others argue that it is parent-centred, intrinsically racist and represents a form of Western colonialism. Igniting such fears is the fact that transnational adoptions both in the past and at present, typically involve Non-White children from mostly Non-Western developing nations and adoptive parents of predominantly White, Western backgrounds. 
 
 This thesis is based on research conducted from 2005 to 2010 among 35 transnationally adoptive parents who reside in Brisbane, Queensland, Australia. The key question explored is: What impact does transnational adoption have on the lives of adoptive parents and their own sense of identity and belonging? In answering this question I consider the ways these parents legitimise, define and explain the role of being ‘suitable’ carers of children adopted from overseas, with a particular focus on the racial, cultural and ethnic dimensions involved. This includes how they imagine, reconstruct and integrate aspects of adoptees’ birth heritage into their family lives. 
 
 The distinct feature of this thesis is that most existing adoption research in both Australia and overseas is overwhelmingly focused on the lives of adoptees and many of these studies are often conducted by researchers who themselves are White adoptive parents. This study represents an interesting contrast as it focuses on transnationally adoptive parents, written from the perspective of someone adopted from Vietnam into a White Australian family. 
 
 The theoretical framework chosen to guide my research draws upon sociological studies on the family, on migration including cosmopolitanism and transnationalism, and issues of diversity such as critical race theory and studies of ethnicity. Such scholarship is well suited to explain the challenges adoptive parents face in building families who do not share blood ties or the same racial, cultural, ethnic and national backgrounds. The methodological approach is inductive, reflexive and employs multiple methods to generate qualitative data. This thesis is organised around three main stages across the participants’ life course: before, during and after they have adopted. The findings were that most parents grew up in predominantly White environments, with many identifying as patriotic Australians in childhood before developing more cosmopolitan dispositions in adulthood. Most chose to adopt after struggling with issues of infertility but also claim to have been influenced by their interest in other cultures. However, in the process of adopting, the participants display frustration with the government’s adoption assessment process, which they viewed as highly bureaucratic and expecting an unfair level of cultural knowledge concerning adoptees’ birth heritage.
 
 Despite these frustrations, all the participants were observed to attempt to integrate various ‘culture keeping’ and symbolic ethnic practices into their lives in the lead up to adopting as well as after their adopted children joined them. A number also develop transnational ties to adoptees’ countries of origin, such as sending financial remittances to surviving birth relatives and making return trips there. These combined activities and processes are observed to have a transformative effect on transnationally adoptive parents’ constructions of identity resulting in a shift from many identifying as being ‘just’ Australians to co-identifying with the ethnicity of their children or even describing themselves as ‘world citizens’. 
 
 At the same time, most participants did not appear to have a significant level of understanding how issues of ‘racial’ and cultural privilege shape and complicate their lives as Whites raising Non-White children in predominantly White environments. This includes lacking robust strategies to challenge forms of racism that can undermine their own status as ‘real’ parents and their adopted children identities. As such, I conclude that further attention needs to be given to exposing and challenging how issues of race shape the lives of White transnationally adoptive parents and their ongoing efforts to be ‘suitable’ carers of Non-White overseas born children.

In writing this thesis, I plotted where the streams of whiteness theory, life-writing theory and practice, and Daphne Marlatts novel <i>Ana Historic</i> converge. In the introduction, I outline the development of my own subjectivity, focusing on my identification with multiple ethnic communities, and on my racial and working class identity. My second chapter surveys current whiteness theories, accepting some and rejecting others, and drawing significantly upon theory that is accessible and personal, a decision that undoubtedly resulted because of my working class practicality. In this chapter, I conclude that whiteness and white solipsism (theoretically comparable to Simone de Beauvoirs challenge that masculinity as the neutral and positive gender renders femininity and other gendered constructions negative), actually envelope multiple identities, but argue that the way in which whiteness is experienced by those on its margins is often monolithic. In the third chapter, I investigate Marlatts biography and her life writing theory, arguing that her experience as a once immigrant foregrounds many issues relevant to the Canadian white identity, and that because her theory is so conscious of how identity is constructed, relying on fact and fiction, <i>Ana Historic</i> provides a portrait of white Canadian identity and the context in which that identity has been constructed. In Chapters 4 and 5, I apply the theories of life writing and whiteness to the characters of Ana, Ina, and Annie, challenging that their identities as colonizer, emigrant, and immigrant, respectively, illustrate the evolution resulting in the current white Canadian identity. Further, because Marlatt chooses these characters who occupy different positions in history, she shows her reader that contemporary Canadian white identity has grown out of colonial times, creating a continuum. The history out of which each of these women emerges is never contained because aspects of their identity carry forward into subsequent generations.

This paper focuses on issues of Jewish identity, whiteness and victimhood within hegemonic Holocaust education. I argue that today, Jewish people of European descent enjoy white privilege and are among the most socio-economically advantaged groups in the West. Despite this privilege, the organized Jewish community makes claims about Jewish victimhood that are widely accepted within that community and within popular discourse in the West. I propose that these claims to victimhood are no longer based in a reality of oppression, but continue to be propagated because a victimized Jewish identity can produce certain effects that are beneficial to the organized Jewish community and the Israeli nation-state. I focus on two related Holocaust education projects – the March of the Living and the March of Remembrance and Hope – to show how Jewish victimhood is instrumentalized in ways that obscure Jewish privilege, deny Jewish racism and promote the interests of the Israeli nation-state.

Critical Indigenous scholars and their explicit allies have emphasized the need for curriculum and pedagogy in teacher education to address settler colonialism in Canada (Cannon, forthcoming(a); Cannon and Sunseri, 2011; Dion, 2009; Friedel, 2010a; Haig-Brown, 2009; Schick, 2010; Schick and St. Denis 2003, 2005; & St. Denis, 2007) . This thesis is primarily concerned with the existence of and possibilities for such a curriculum. In this thesis, I analyzed the curricula used in the three required courses of the secondary consecutive Initial Teacher Education (ITE) program in the 2011-2012 year at OISE for representations of settler colonialism in Canada. This study finds that while the curriculum in the ITE program at OISE focuses broadly on social justice, it shies away from addressing the ways that Canadians are complicit in ongoing colonialism. The thesis ends by highlighting some clear possibilities and challenges for a curriculum of settler colonial responsibility.

This paper focuses on issues of Jewish identity, whiteness and victimhood within hegemonic Holocaust education. I argue that today, Jewish people of European descent enjoy white privilege and are among the most socio-economically advantaged groups in the West. Despite this privilege, the organized Jewish community makes claims about Jewish victimhood that are widely accepted within that community and within popular discourse in the West. I propose that these claims to victimhood are no longer based in a reality of oppression, but continue to be propagated because a victimized Jewish identity can produce certain effects that are beneficial to the organized Jewish community and the Israeli nation-state. I focus on two related Holocaust education projects – the March of the Living and the March of Remembrance and Hope – to show how Jewish victimhood is instrumentalized in ways that obscure Jewish privilege, deny Jewish racism and promote the interests of the Israeli nation-state.

Critical Indigenous scholars and their explicit allies have emphasized the need for curriculum and pedagogy in teacher education to address settler colonialism in Canada (Cannon, forthcoming(a); Cannon and Sunseri, 2011; Dion, 2009; Friedel, 2010a; Haig-Brown, 2009; Schick, 2010; Schick and St. Denis 2003, 2005; & St. Denis, 2007) . This thesis is primarily concerned with the existence of and possibilities for such a curriculum. In this thesis, I analyzed the curricula used in the three required courses of the secondary consecutive Initial Teacher Education (ITE) program in the 2011-2012 year at OISE for representations of settler colonialism in Canada. This study finds that while the curriculum in the ITE program at OISE focuses broadly on social justice, it shies away from addressing the ways that Canadians are complicit in ongoing colonialism. The thesis ends by highlighting some clear possibilities and challenges for a curriculum of settler colonial responsibility.

This project investigates various ways in which resistance is explored by Kamala Das, Adoor Gopalakrishnan and Arundhati Roy in My Story, Vidheyan, and The God of Small Things respec-tively. “Liminal Resistances: Local Subjections in My Story, Vidheyan, and The God of Small Things” aims to examine the workings and creative subversions of hegemonic discourses of caste, class, gender and color within the local milieu of Kerala, India. By exploring the theoreti-cal apparatuses employed in three diverse texts set in Kerala, this project identifies: firstly, Das’s subversion of Nair Kerala’s sense of gendered and casted normativity in My Story; secondly, Adoor’s depiction of the notion of home that enables self-recognition between the exploited and tyrant ensuring both suppression and libratory self-formation for classed subjects in Vidheyan; and finally, Roy’s portrayal of the conceptual category of whiteness within Kerala as being nei-ther uniformly subservient nor stable as depicted in The God of Small Things. It is hoped that by identifying and exploring the theoretical nuances of resistances in these generically diverse texts—autobiography, film, and fiction-- all set within the local realms of Kerala, this project will contribute a new scholarship in postcolonial studies that will recognize and problematize local instances of subversions and their representations within the Indian subcontinent.