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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.
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.
In this book the author discusses the effects of one-time Minister for Immigration Arthur Calwell's approach to chose fair-haired people from the Baltic countries to persuade Australians to accept non-British migrants who were housed at Bonegilla.
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.
"A history of the roughly half a million Soviet "displaced persons" post-WWII that looks at how ordinary people caught up in the deepening Cold War sought resettlement"--
At the end of World War II, long before an Allied victory was assured and before the scope of the atrocities orchestrated by Hitler would come into focus or even assume the name of the Holocaust, Allied forces had begun to prepare for its aftermath. Taking cues from the end of the First World War, planners had begun the futile task of preparing themselves for a civilian health crisis that, due in large part to advances in medical science, would never come. The problem that emerged was not widespread disease among Europe’s population, as anticipated, but massive displacement among those who had been uprooted from home and country during the war. Displaced Persons, as the refugees would come to be known, were not comprised entirely of Jews. Millions of Latvians, Poles, Ukrainians, and Yugoslavs, in addition to several hundred thousand Germans, were situated in a limbo long overlooked by historians. While many were speedily repatriated, millions of refugees refused to return to countries that were forever changed by the war—a crisis that would take years to resolve and would become the defining legacy of World War II. Indeed many of the postwar questions that haunted the Allied planners still confront us today: How can humanitarian aid be made to work? What levels of immigration can our societies absorb? How can an occupying power restore prosperity to a defeated enemy? Including new documentation in the form of journals, oral histories, and essays by actual DPs unearthed during his research for this illuminating and radical reassessment of history, Ben Shephard brings to light the extraordinary stories and myriad versions of the war experienced by the refugees and the new United Nations Relief and Rehabilitation Administration that would undertake the responsibility of binding the wounds of an entire continent. Groundbreaking and remarkably relevant to conflicts that continue to plague peacekeeping efforts, The Long Road Home tells the epic story of how millions redefined the notion of home amid painstaking recovery.
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.