Australian Stereotypes

A stereotypical trait of Australians is that they don't like stereotypes. Some of the Australian's aversion to stereotypes comes from the existence of large numbers of egocentric individuals who lack a willingness to conform. For example, if confronted with an international stereotype that Australians say "g'day mate", the individual may respond that they are Australian and don't say "g'day." Therefore, saying G'day mate is an inaccurate stereotype.

While these individuals will dismiss anything with less 100 per cent conformity in Australia as an inaccurate stereotype, they do not apply the same need for 100 per cent conformity when discussing other cultures. For example, even though kimonos are only worn by a percentage of Japanese people, they are still be used as examples of Japanese fashion. Likewise, even though some Italians aren't stylish, words such as "style" and "Italians" are still paired.

As well as being reluctant to personally conform to stereotypes, a large number of egocentric Australians dislike positive stereotypes being applied to other Australians. If a positive stereotype is applied, the individual will actively seek evidence to deconstruct it. For example, there is a stereotype that Australians believe in a fair go. For some concerned citizens; however, the stereotype is not accurate and the inaccuracy of the stereotype needs to be exposed. One of these concerned Australians is Dr Tanja Dreher, the UTS Shopfront Research Manager. Dr Dreher has actively gone searching for examples of the fair-go stereotype being inaccurate so that she can then publicly deconstruct it, and replace it with negative stereotypes regarding Australian intolerance and ignorance. Subsequently, she has released press-releases of the vein:

"There is in fact evidence of a serious gulf between the myth of 'a fair go' Australia and the reality. As a society we need to start taking responsibility for the intolerant and frequently ignorant nation we have become." (1)

As well as deconstructing positive stereotypes regarding a fair go, some Australians like to deconstruct positive stereotypes regarding mateship. One of these Australians is academic Gary Simmons. In his paper, Aussie Blokes Queers Folks, Mr Simmons wrote:

"The myths of mateship and male bonhomie need to be challenged. This paper will use theorists such as Judith Butler, Homi K Bhabha and Eve Sedgwick to explore the cracks in the facade of Oz masculinity and the mateship myth." (2)

In addition to academics, Australian movie makers have also tried to deconstruct positive Australian stereotypes and replace them with negative Australian stereotypes. One of the most notable of these movie makers is Stephan Eliot, the director of Priscilla Queen of the Desert (1994) and Welcome to Woop Woop (1997). Eliot was concerned about the positive stereotypes shown in Paul Hogan's Crocodile Dundee movies. As a correction to these stereotypes, Eliot created a film about homosexuals suffering prejudice in the Australian outback. In the words of Paul Byrnes, Sydney Morning Herald film critic:

"The Adventures of Priscilla, Queen of the Desert went further than any of these in attacking the Crocodile Dundee mythology of the essentially harmless heterosexual outback male. These same types of men, usually depicted in bars in Priscilla, can be suspicious, violent, vulgar and extremely intolerant, especially when confronted with alternative definitions of masculinity." (3)

Dr Dreher's, Mr Simmon's and Mr Eliot's dislike of positive Australian stereotypes reflects a cultural trait that is very different to the cultural traits shown in Australia's neighbouring countries. In Asian countries, self-stereotyping forms the basis of cultural identity. Not only do the stereotypes provide the behavioural model that individuals seek to emulate, they also provide a sense of commonality that makes people feel that they are part of a community. For example, in China, the website ww.index-china.com describes Chinese people as:

"peaceful, hardworking and easily contented. They respect elders, love children and are patient with their fellows. Chinese in general are reserve and humble. They believe in harmony and never look for confrontation."

Although not all individual Chinese could be defined with these personality characteristics, almost all Chinese would be happy to be defined with these personality characteristics. Furthermore, if the stereotype was evoked in an international situation, almost all Chinese would temporarily conform to it to make it a reality. In that regard, the stereotype is quite an accurate reflection upon reality. The myths about the Chinese character are believed by most Chinese people. As a result, the myths are made into a reality in certain situations.

The Australian's aversion to stereotypes stems from two centuries of class conflict between one group of Australians that has been pro-Australia, and another group of Australians that has been anti-Australia. This class conflict is most clearly expressed in the Australian manner of speaking English, which reflects different social identities in Australia. The Australian strain of English is different from the American and British strains because there are no variations from city to city (despite the vast distances between cities, and the different migrant histories in each cities), but there are variations within each city. These variations can be categorised in three main ways: 1) broad Australian English, 2) general Australian English and 3) cultivated English. The pecularity in speaking indicates that social identities in Australia revolve more around conflicting social ideologies than conflicting geographic regions. The willingness to conform to Australian stereotypes, or deconstruct them, largely flows from the ideological social identity that each individual has chosen for themselves.

The broad Australian accent is spoken by the likes of comedian Paul Hogan. Australians who speak with this accent have traditionally being biased in favour of Australia culture, and have been quite comfortable with positive social stereotypes of Australia. At the other extreme is the cultivated accent spoken by the likes of ex-Prime Minister Malcolm Fraser. Fraser grew up with a very pro-English social identity and this was reflected in his desire to speak like a well-educated Englishman. Fraser finished his career with an attitude strongly in favour of multiculturalism. Not surprisingly, Fraser was never one to evoke stereotypes of the Australian character. Instead, after Australia's British identity declined in popularity, Fraser used multiculturalism as an excuse to say that no Australian culture existed. In retirement, Fraser spends his time telling anyone who will listen that Australia is a heartless and intolerant country.

It is impossible to assess the accuracy of Australian stereotypes, either good or bad, because stereotypes are fluid by nature. Because they exist to help the individual make sense of a social situation, when the social context changes, so too will the stereotype needed to understand it. For example, if a gang of criminals was walking along the street and saw a police officer, the gang would evoke the stereotype that police officers obey the law and would arrest them if they tried to sell drugs. The stereotype might not necessarily be inaccurate. In fact, many people who have had experience with the police might hold a stereotype that they are great people to buy drugs from. Nevertheless, when the criminals saw the police officer, the stereotype in their mind would warn them that in all probability, the officer would be a law abiding citizen and the criminals should behave with that probability in mind.

The fluid nature of stereotypes can also be seen when discussing the unique character of cultures around the world. For example, if a westerner asked a typical Chinese to describe a typical Chinese, they would hear descriptions of Chinese being humble, avoiding conflict, respecting elders etc. These traits would the most useful to define some differences between westerners and Chinese. However, if a Japanese person asked a Chinese to describe a typical Chinese, a different description would likely be evoked. The description would revolve around character traits useful to differentiate China from Japan, or make China seem superior to Japan - depending upon what the Chinese person needs the stereotype for.

As well as stereotypes changing according to context, they also change according to the attitude of the individual. If the individual has a positive attitude to the social group, the stereotype will usually be defined using traits that are quite positive as well. If the individual has a negative attitude; however, the traits will be negative as well. For example, Australians with a positive attitude to Americans may define them using words such as: "entrepreneurial, hospitable, confident, generous, and group orientated." Australians with a negative attitude towards Americans may define them using words such as: "war mongering, jingoistic, and ignorant."

In a sense, both stereotypes are accurate for they are serving a role in the individual's mind. They are either helping the individual make predictions about what to expect when meeting an American for the first time, or they are generating an emotion that the individual wants to feel. Furthermore, when they are stereotyping their own culture, the individual is creating an idealised conception of themselves that they will subsequently try to conform with. The stereotype can then become a self-fulfilling prophecy. For example, an individual American might not usually be confident or creative. However, if he or she is put in an international context and made aware of such stereotypes, they may conform to confident and creative stereotypes. The stereotypes form a template about how they should act, and also gives the individual esteem by conforming to them.  

For one reason or another, it seems some Australians like to feel positive emotions and this is reflected in their overall willingness to embrace positive stereotypes about Australia. Other Australians want to feel negative emotions, and this is reflected in their willingness to deconstruct the positive stereotypes of Australians and replace them with negative stereotypes. It is also reflected in their reluctance to speak with an Australian accent, or use stereotypical Australian words. Other countries also have a mix of positive and negatively minded people; however, the negatively minded people tend to direct their negativity towards minority races in their country. In Australia, they direct it towards the country itself, or ideologically opposed Australians. As a result, references to Australian stereotypes are met with criticism not seen in other countries around the world. Not only will some Australians refuse to conform to the stereotypes, they will also attack them as being inaccurate. Ironically, their deconstruction of culture is in itself, a mark of a culture that they have chosen to conform with.

 

Egocentrism and Australian stereotypes

"Ok, now i (sic) know that some people may have some of these traits but my point is that this is the stereotype for all Australia and that goes for ALL Australians and i(sic) am part of "those Australians" and i(sic) don't apply to any of those stereotypes."

In order to carry the label "Australian", the video maker believes that they group must change its characteristics to be consistent with the individual's characteristics. If it doesn't, the video maker believes that the group should not carry the label of Australian.

The video maker does not believe there is any onus on themselves to conform to the group's characteristics. To the contrary, the video maker believes he or she can disregard all the group's unique traits, and still carry the label of Australian. For the video maker, perhaps "individual" would be a better label than "Australian" as Australian implies a set of characteristics shared by one group and not be others. As the video maker has chosen to disregard those characteristics, he or she should not carry the label that goes with them. Then again, the video maker's ideology is quite widely shared in Australia and his or her actions are by no means unique. Therefore, "egocentric Australian" may be an apt description of the video maker's cultural identity. The group must change to accomodate him or her, rather than the other way around.

 

1) UTS Experts Making News October 2005 -www.uts.edu.au/new/experts/media/2005/october.html

2)What Lies Beneath: Postgraduate Conference 2003 - The University of Melbourne

3)http://australianscreen.com.au/titles/priscilla/

 

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