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In 1913, at the age of 54, Daisy Bates went to live in the deserts of South Australia. Brilliantly reviewed, astonishingly original, this "eloquent and illuminating portrait of an extraordinary woman" (New York Times Book Review) tells a fascinating, true story in the tradition of Isak Dinesen and Barry Lopez.
"This book is about the life and work of Daisy Bates, drawn from her letters and published writings. The book covers: 1 The Making of Daisy May O'Dwyer, 1859-1904 2 'The Virus of Research', 1904-1912 3 'The Great White Queen of the Never-Never Lands', 1912-1933 4 'My Natives and I', 1933-1941 5 'A Bit Mental'? The Last Years, 1941-1951 Daisy Bates' Letters and Other Records Daisy Bates' Published Writings Works about Daisy Bates"--Provided by publisher.
Biographical information with brief references to natives, customs, initiation, camp life.
In 1913, at the age of 54, Daisy Bates went to live in the deserts of South Australia. Brilliantly reviewed, astonishingly original, this "eloquent and illuminating portrait of an extraordinary woman" (New York Times Book Review) tells a fascinating, true story in the tradition of Isak Dinesen and Barry Lopez.
Patrick Brantlinger here examines the commonly held nineteenth-century view that all "primitive" or "savage" races around the world were doomed sooner or later to extinction. Warlike propensities and presumed cannibalism were regarded as simultaneously noble and suicidal, accelerants of the downfall of other races after contact with white civilization. Brantlinger finds at the heart of this belief the stereotype of the self-exterminating savage, or the view that "savagery" is a sufficient explanation for the ultimate disappearance of "savages" from the grand theater of world history. Humanitarians, according to Brantlinger, saw the problem in the same terms of inevitability (or doom) as did scientists such as Charles Darwin and Thomas Henry Huxley as well as propagandists for empire such as Charles Wentworth Dilke and James Anthony Froude. Brantlinger analyzes the Irish Famine in the context of ideas and theories about primitive races in North America, Australia, New Zealand, and elsewhere. He shows that by the end of the nineteenth century, especially through the influence of the eugenics movement, extinction discourse was ironically applied to "the great white race" in various apocalyptic formulations. With the rise of fascism and Nazism, and with the gradual renewal of aboriginal populations in some parts of the world, by the 1930s the stereotypic idea of "fatal impact" began to unravel, as did also various more general forms of race-based thinking and of social Darwinism.
In the late nineteenth and early twentieth centuries, indigenous communities in the United States and Australia suffered a common experience at the hands of state authorities: the removal of their children to institutions in the name of assimilating American Indians and protecting Aboriginal people. Although officially characterized as benevolent, these government policies often inflicted great trauma on indigenous families and ultimately served the settler nations? larger goals of consolidating control over indigenous peoples and their lands. White Mother to a Dark Racetakes the study of indigenous education and acculturation in new directions in its examination of the key roles white women played in these policies of indigenous child-removal. Government officials, missionaries, and reformers justified the removal of indigenous children in particularly gendered ways by focusing on the supposed deficiencies of indigenous mothers, the alleged barbarity of indigenous men, and the lack of a patriarchal nuclear family. Often they deemed white women the most appropriate agents to carry out these child-removal policies. Inspired by the maternalist movement of the era, many white women were eager to serve as surrogate mothers to indigenous children and maneuvered to influence public policy affecting indigenous people. Although some white women developed caring relationships with indigenous children and others became critical of government policies, many became hopelessly ensnared in this insidious colonial policy.
Sydney geologist Georgina King gave her life to science, and was rewarded with every kind of skullduggery to prevent her success. The 'unmarriageable' Miss King was excluded by the professionals, the (all-male) Royal Society of New South Wales. Through determination and persistence, she acquired an honourable place in the history of science.