London-Bahrain Archaeological Expedition: 1994 and 1995 excavations at Saar, Bahrain

The long-term aim of the project is to excavate the entire central area of the Dilmun settlement. During the 1994 and 1995 seasons a further twelve buildings were excavated, most of them located along the main arteries of the settlement. A resistivity survey, followed by selective excavation, determined the size and extent of the site. A well excavated on the eastern flank provided valuable information about the level of Bahrain's aquifers in the Early Dilmun period.     

In Loving Memory of Mary Belshaw,May McRidge,and the Nyungar People of the Badjaling Mission, 1930–1954

Using examples from his family and religious history, Patrick O’Farrell analysed the transition from Irish emigrant to assimilated colonial in what was perceived as vacant land. Like O’Farrell, this article will also use family history to address the issues of memory, religion, and assimilation. The Irish weaver Mary Belshaw (1879–1960) came to Australia in 1913 and was instrumental in the emigration of her family to Australia during the 1920s. She worked as a Protestant missionary among Aboriginal Australians from 1915, until her retirement in 1953. Although the grave she shares with her co‐worker May McRidge (1882–1943) bears the words “Ever remembered by what she has done,” her story was largely forgotten by her family. In 1986, the Nyungar people erected a memorial stone to Belshaw and McRidge and the thirty‐nine Nyungar families who lived at the Badjaling Mission in Western Australia from 1930 to 1954. This article will address the wider issues in twentieth‐century Australia which contributed to the neglect of the story by Belshaw's Irish Australian family and then led to its recovery. It will reveal how an Irish heritage was rediscovered because the story lived within a Nyungar community who had survived terra nullius and assimilation policies to return to their land at Badjaling.     

THEMATIC REVIEWS

Clare Midgley, Women Against Slavery: The British Campaigns, 1780-1870 Moira Ferguson (ed.) The Hart Sisters: Early African Caribbean Writers, Evangelicals, and Radicals Moira Ferguson, Colonialism and Gender from Mary Wollstonecraft to Jamaica Kincaid: East Caribbean Connections Doris Y. Kadish and Françoise Massardier-Kenney (eds) Translating Slavery: Gender and Race in French Women's Writing, 1783-1823 Michael Moon and Cathy N. Davidson (eds) Subjects and Citizens: Nation, Race, and Gender from Oroonoko to Anita Hill     

Minding Your Peers and Queers: Female sex workers in the AIDS discourse in Australia and South-east Asia {1}

Sex workers have been incorporated into the Western AIDS discourse initially as a category of 'risk group'. The model of 'peer education' developed successfully by gay men in the West has been used with sex workers in Australia and is being exported to South-east Asia. This paper shows that the role of the 'peer educator' is paradoxical, and embedded in locally specific laws, cultural factors and power relations involving the sex industry. Ignoring the politico-cultural context can mean that peer workers are involved in their own surveillance and in reinforcing the stigma of sex work. The 'Asian prostitute' has been characterised both as an exotic commodity and as the focus of 'AIDS panic'; however, alternative voices express both complexity of the sex industry and more immediate concerns which need to be confronted before HIV/AIDS can be given meaning.     

“Upon Past Ebenezers We Built Our Jehovah‐Jireh”: The Vision of the Australian Aborigines’ Mission and Its Heritage in the China Inland Mission1

In 1902, the New South Wales Aborigines’ Mission found that financial constraints hindered them from achieving their vision and they adopted the faith mission principles of the China Inland Mission. A period of growth followed. By 1907, the name was changed to the Australian Aborigines’ Mission. The article will investigate the vision of the mission from its foundation within the Christian Endeavour movement and its later heritage within the China Inland Mission. It will demonstrate that when it became a faith mission the defining principle was that of trusting God for physical needs. The article will establish that in the first half of the twentieth century the mission did not address the issue of the interface of gospel and culture. The process of conversion included western influence, but it has not erased cultural identity and the ministry of Indigenous converts is a witness to some fulfilment of the vision.