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This paper is framed by the cultural politics of nationhood in contemporary Australia and particularly by the ways in which the nation has sought to produce borders that have manifested themselves as altered cartographic boundaries and exclusion zones. The paper itself is concerned with life on Christmas Island, and is focused on the ways in which multiethnic Christmas Island locals use blood metaphors drawn from the Island's native Christmas Island red crabs and alien, predatory yellow ants, to articulate patterns of human movement and migration into island space. The metaphors reveal coalescences between the body of the self, the other, nature, and the island place. I explore these coalescences to present a picture of migration and movement from the perspective of those who live within the migration exclusion zone., INTRODUCTION Christmas Island has been the subject of much media attention, largely as a result of the set of events now known as the Tampa Crisis. The media contingent there [...]

To authenticate to the full-text of this article, please visit this link: http://dx.doi.org/10.1111/j.1467-954X.2009.00818.x Byline: Megan Warin (*), Simone Dennis ([dagger]) Author Affiliation: (*)Durham University ([dagger])Australian National University

The ways in which a group of Persian women, who have all fled Iran since 1980s period, give importance to place and memory through the everyday practices of cooking and embroidery is discussed. In particular, the bota motif that links both the making of domestic sweets and cloths, and is central in recalling and remaking a sense of place, is examined.

Treating fear as a kind of scape risks overlooking its peculiar temporality. Fear is, we argue, only ever established as a motivator, for social change for example, after the occurrences that gave rise to it, hence at some point in the future. This retro-clarity poses problems for the commonplace practice of treating fear as a causal explanation for things. Following this warning, we explain fear's peculiar temporality. Fear is, we argue, only ever constituted at the moment of its commission. Indeed, it is this present-ness of fearful events that accounts for the very things that make them so fearful - their appearance as emergent, chaotic and unexpectedly obtrusive within the normalcy of everyday life and the normal flow of time. Finally, we argue, this calls for reconceptualization of fear within Future Studies, away from a focus on fearful future dystopias towards recognition of how the fearfulness of events arises precisely from their present-ness and un-anticipatability. [ABSTRACT FROM AUTHOR]