In his first book The 10 Rules of Rock and Roll Australian singer-songwriter Robert Forster takes readers on an idiosyncratic journey through the past and present of popular music from Bob Dylan to Cat Power from AC/DC to Nana Mouskouri from The Saints to Franz Ferdinand. With thirty-years experience as a recording artist/performer and an undimmed love of popular music Forster's observations about his fellow artists balance the enthusiasm of a fan with an insider's authority. He is that rare thing a musician who can write about music and he brings to this collection of critical essays the erudition wit and craft of his songwriting.

Why did the Methodist missionaries seek out the full blood tribal yolngu (Aborihinal) of north-east Arnhem Land who fiercely resisted intruders into their practically unknown and untamed country? One answer was the Bible, and another was by the 1920s the plight of the Australian Aboriginee because of contact with Europeans across wide Australia. What did happen to the yolngu who lived by their own laws at the time of the arrival of the first Europeans, the Christian mission balanda in 1923, when they settled onto their land? Yolngu from (law) was enforced by the spear throughout their lands until the missionaries with the Bible and the cross of Jesus arrived. The Australian Police then, although the missionaries were only few in number, began to visit to support new western laws that were being introduced to the yolngu where justice was dealt with by the law courts and enforced by the power of the gun, so when the law was broken there was the possibility of imprisonment, and also in those days there was the most deadliest of all western laws - capital punishment. With the arrival of the Mthodist Overseas Mission with modern conveniences and living conditions for the yolngu, it therefore attracted many other yolngu clans living on the mainland to come and live at Milingimbi, The mission in particular became a buffer between the yolngu and the outside encroaching western dominant society, so our yolngu communities began to grow and prosper which was contrary to many communities down south where Aboriginals from their first contact with mainstream Europeans became disempowered, and as their lands were being fenced and taken from them they bagan to die off in large numbers and by the 1920s they were looked upon as a dying race with the possibility of extinction.

History.

The Languages and Linguistics of Australia: A Comprehensive Guide is part of the multi-volume reference work on the languages and linguistics of the continents of the world. The volume provides a thorough overview of Australian languages, including their linguistic structures, their genetic relationships, and issues of language maintenance and revitalisation. Australian English, Aboriginal English and other contact varieties are also discussed.

A far-reaching examination of how international theatre festivals shape 21st-century intercultural negotiation and exchange.

Here in your hands you have a book of my poetry and reflections. It’s strange to state this, as words for me are phantom things that hint at deeper realities, and poetry has always been at the heart of my thinking. Not the mechanics of words and intentions, structure and word play, but the penumbral possibilities that lurk alongside metaphor, cultural clues and organic being.

Theologies are constructed in and from lived contexts, and contexts are shaped by borders. While borders are barriers, they are also steppingstones for crossing over and invitations for moving further. This book offers theological and cultural reflections from the intersections of borders (real and imagined), bodies (physical, cultural, religious, ideological, political), and voices (that endorse as well as talk back). With and in the interests of natives and migrants, the authors of this book embrace bordered bodies and stir bothered voices. The essays are divided into four overlapping clusters that express the shared drives between the authors—Noble borders: some borders are not experienced as constricting because they are seen as noble; Negotiating bodies: bodies constantly negotiate and relocate borders; Troubling voices: bothered voices cannot be muted or silenced; Riotous bodies: embracing the wisdom in and of rejected and wounded bodies is a riot that this book invites. The authors engage their subjects out of their experiences as migrants and natives. This book is thus a step toward—and an invitation for more work on—migrant and native theologies.