By James Jupp
James Jupp, migration professional, surveys alterations in Australian immigration coverage during the last thirty years because the major shift clear of the White Australia coverage. Jupp considers the historical past of Australian immigration within the 20th century; the institution of the "institutions" of multiculturalism and ethnicity and the waves of assaults on multiculturalism. He seems seriously on the effect of financial rationalism on migration offerings, environmental debates and immigration, and the impression of "One Nation." most significantly he covers the arguable factor of refugees and asylum seekers comprehensively.
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Extra info for From White Australia to Woomera: The Story of Australian Immigration
Distinct Italian, Greek and Maltese districts were emerging by 1971, following the mass migration of the 1960s. In Melbourne the 32 From White Australia to Woomera adjacent cities of Brunswick, Coburg, Melbourne, Broadmeadows, Essendon, Fitzroy, Northcote, Preston and Whittlesea, to the north and west of the city centre, already contained 57 000 Italian-born by 1971; the neighbouring cities of Northcote, Brunswick, Collingwood, Richmond, Fitzroy, Broadmeadows, Prahran and Oakleigh contained 27 000 Greek-born; and the neighbouring Sunshine, Keilor and Altona, 12 000 Maltese-born.
In MacKellar’s first year there were special visa arrangements for Lebanese and Vietnamese immigrants, responding to the political situation in those two countries. An amnesty for overstayers was implemented between January and April 1976. During that period 8614 applied for resident status, of whom the largest number were 44 From White Australia to Woomera from Greece, Britain, Indonesia and China. Resident status was granted to Timorese refugees and to students from Indochina already in Australia.
Most important was the adoption of the English language. Religious divisions are less important than a century ago, but non-Christian religions are looked on with suspicion by many. Clothing has become very varied, but some manifestly ‘ethnic’ dress may be criticised, from the long ‘reffo’ trench coats of the 1940s to the Muslim headscarves of today. Assimilation would be complete when nobody noticed the newcomer. Yet another example was the ‘competition’ at Good Neighbour conferences, when photos of selected children were displayed and delegates had to choose the ‘Australian’.