'Theories of embodiment recognise the critical politics of emplacement associated with the body, as well as its situatednesses in, and as, sites of performance. What happens when such locations shift due to crossings in terms of bloodlines, caste, class, family, gender, nation, race, region, religion, ability and sexuality, among others? How do embodiments that cross perimetres of categories inhabit their place and being, both in the Bourdieusian sense of habitus as well as that of phenomenologists like Merleau-Ponty? Following from these questions, we examine and explore the ways in which Asian Australian land/mind/body scapes and embodiments are made meaningful in changing contexts of communities and crossings, how habitations over space, time and history challenge our ideas of being and body. The theme of embodiments and inhabitations reflects on past practices that have shaped, and continue to shape, the lives of Asian Australians, and to interrogate these practices while also moving beyond them to generate new knowledge. Our analyses push the boundaries of notions of home, rootedness, belonging and place, and past and present: we re-invent, instead of simply responding to the limited ways in which Asian Australians have been hitherto conceptualised and their experiences understood in dominant discourses.' (Publication abstract)
'This article presents findings from interviews conducted with first and second-generation Asian Australian audience members as part of a project on the histories of television and migration in Australia. The data presented here is (a) testament to the agency of migrants in choosing what to watch beyond what might be expected on the basis of primordial markers such as ethnicity, and shows that factors such as generation of migration and education status play a significant role; and (b) differences in patterns, as well as influences between generations within a family unit. This means that the influence of cultural elements from parents or grandparents’ generations, as well as the impact of technology on younger viewers appears to be more marked. Additionally, in the case of the first generation, there is a noticeable desire to watch mainstream Australian content (such as Home and Away), where this usually changes to a longing to be ‘represented’ for subsequent generations. These trends, while not based on a representative sample, give us an indicative glimpse into shifts in migrant media cultures, and reinforce the need for an intersectional approach to audience studies. What this analysis contributes is the importance of foregrounding the relationality of viewing practices, especially in a migrant family setting.' (Publication abstract)
