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By John Murphy

An honest Provision is a story background of the way and why Australia equipped a particular welfare regime within the interval from the 1870s to 1949. first and foremost of this era, the Australian colonies have been belligerently insisting they need to now not have a bad legislations, but had reproduced a number of the structures of charitable provision in Britain. by means of the beginning of the 20th century, a mix of prolonged suffrage, simple salary legislation and the elderly pension had resulted in a name as a 'social laboratory'. And but part a century later, Australia used to be a 'welfare laggard' and the hard work Party's welfare nation of the mid-1940s used to be a comparatively modest and parsimonious development. versions of welfare in line with social assurance have been vigorously rejected, and the Australian procedure persisted on a course of hugely residual, special welfare funds.

The e-book explains this curious and halting trajectory, exhibiting how offerings made in past a long time restricted what will be performed, and what can be imagined. in keeping with wide new learn from a number of basic assets it makes an important contribution to common old debates, in addition to to the sphere of comparative social coverage.

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Similar legislation followed in NSW in 1909, though for some decades previously Aboriginal people had regained small parcels of land in the form of reserves which were effectively self-governing.  It ran on parallel tracks, with some interchange of ideas, but with a continuing exclusion of Aboriginal Australians from the imaginary of ‘the poor’, let alone of the citizenry. Part of what has been called ‘the cult of forgetfulness’, one consequence was that, when old-age pensions were first established in 1900, as we will see in the next chapter, Aboriginal people could be blithely but explicitly excluded from eligibility.

In combination, all these factors signal a distinctive trajectory to the mixed economy of colonial welfare, and it was to be an inheritance carried well into the twentieth century.  This was partly about ways of delivering welfare, and was hardly a pattern of provision unique to Australasia. But its prevalence reflected cultural traditions about welfare in settler societies, where grudging commitments to welfare combined with strong opposition to the idea that the poor had any claim. Dickey pointed out that this tradition of resistance to the very idea of welfare was particularly strong in Victoria.

139; Patricia Grimshaw, ‘Colonising Motherhood: Evangelical Social Reformers and Koorie Women in Victoria, Australia, 1880s to the Early 1900s’, Women’s History Review, 8/2 (1999): pp. ), Contested Ground: Australian Aborigines under the British Crown (St Leonards, 1995).  Anne O’Brien, ‘“Kitchen Fragments and Garden Stuff”: Poor Law Discourse and Indigenous People in Early Colonial New South Wales’, Australian Historical Studies, 39/2 (2008): pp. 150–66, and Peggy Brock, ‘Mission Encounters in the Colonial World: British Columbia and South-West Australia’, Journal of Religious History, 24/2 (2000): pp.

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