170,000 Displaced Persons arrived in Australia between 1947 and 1952 - the first non-Anglo-Celtic mass migrants. Australia's first immigration minister, Arthur Calwell, scoured post-war Europe for refugees, Displaced Persons he characterised as 'Beautiful Balts'. Amid the hierarchies of the White Australia Policy, the tensions of the Cold War and the national need for labour, these people would transform not only Australia's immigration policy, but the country itself. Beautiful Balts tells the extraordinary story of these Displaced Persons. It traces their journey from the chaotic camps of Europe after World War II to a new life in a land of opportunity where prejudice, parochialism, and strident anti-communism were rife. Drawing from archives, oral history interviews and literature generated by the Displaced Persons themselves, Persian investigates who they really were, why Australia wanted them and what they experienced.

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes “Christendom” refers to the official link between church and state. The term “post-Christendom” is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. “Christendom” moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom—it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

Over 20,000 ethnic Russians migrated to Australia after World War II – yet we know very little about their experiences. Some came via China, others from refugee camps in Europe. Many preferred to keep a low profile in Australia, and some attempted to ‘pass’ as Polish, West Ukrainian or Yugoslavian. They had good reason to do so: to the Soviet Union, Australia’s resettling of Russians amounted to the theft of its citizens, and undercover agents were deployed to persuade them to repatriate. Australia regarded the newcomers with wary suspicion, even as it sought to build its population by opening its door to more immigrants. Making extensive use of newly discovered Russian-language archives and drawing on a lifetime’s study of Soviet history and politics, award-winning author Sheila Fitzpatrick examines the early years of a diverse and disunited Russian-Australian community and how Australian and Soviet intelligence agencies attempted to track and influence them. While anti-Communist ‘White’ Russians dreamed a war of liberation would overthrow the Soviet regime, a dissident minority admired its achievements and thought of returning home.

Refugee Journeys presents stories of how governments, the public and the media have responded to the arrival of people seeking asylum, and how these responses have impacted refugees and their lives. Mostly covering the period from 1970 to the present, the chapters provide readers with an understanding of the political, social and historical contexts that have brought us to the current day. This engaging collection of essays also considers possible ways to break existing policy deadlocks, encouraging readers to imagine a future where we carry vastly different ideas about refugees, government policies and national identities.

This book explores the lives of left-wing Soviet refugees who fled the Cold War to settle in Australia, and uncovers how they adjusted to life under surveillance in the West. As Cold War tensions built in the postwar years, many of these refugees happily resettled in the West as model refugees, proof of capitalist countries' superiority. But for a few, this was not the case. Displaced Comrades provides an account of these Cold War misfits, those refugees who fled East for West, but remained left-wing or pro-Soviet. Drawing on interviews, government records and surveillance dossiers from multiple continents this book explores how these refugees' ideas took root in new ways. As these radical ideas drew suspicion from western intelligence these everyday lives were put under surveillance, shadowed by the persistent threat of espionage. With unprecented access to intelligence records, Nilsson focuses on how a number of these left-wing refugees adjusted to life in Australia, opening up a previously invisible segment of postwar migration history, and offering a new exploration of life as a Soviet 'enemy alien' in the West.

This autobiography deals with issues of identity and belonging. Traces the author's roots in the Eastern Mediterranean, and describes the Jewish neighbourhoods of Tunis, Tripoli and Maka where her family lived. Discusses the impact of the rise of Nazism, the creation of the state of Israel and the resurgence of Islamic fundamentalism as well as domestic and cultural details and interactions and the author's reactions to them. Includes a bibliography.

In this unique "history from below," Destination Elsewhere chronicles encounters between displaced persons in Europe and the Allied agencies who were tasked with caring for them after the Second World War. The struggle to define who was a displaced person and who was not was a subject of intense debate and deliberation among humanitarians, international law experts, immigration planners, and governments. What has not adequately been recognized is that displaced persons also actively participated in this emerging refugee conversation. Displaced persons endured war, displacement, and resettlement, but these experiences were not defined by passivity and speechlessness. Instead, they spoke back, creating a dialogue that in turn helped shape the modern idea of the refugee. As Ruth Balint shows, what made a good or convincing story at the time tells us much about the circulation of ideas about the war, the Holocaust, and the Jews. Those stories depict the emerging moral and legal distinction between economic migrants and political refugees. They tell us about the experiences of women and children in the face of new psychological and political interventions into the family. Stories from displaced persons also tell us something about the enduring myth of the new world for people who longed to leave the old. Balint focuses on those persons whose storytelling skills became a major strategy for survival and escape out of the displaced persons' camps and out of the Europe. Their stories are brought to life in Destination Elsewhere, alongside a new history of immigration, statelessness, and the institution of the postwar family.