Source document: https://docs-lawep.s3.us-east-2.amazonaws.com/1697634955392.pdf (Australia)
Victorian Aboriginal Education Association Incorporated 144 Westbourne Grove, Northcote 3070 Ph: (03) 9481 0800 Fax (03) 9481 4072 P.O.

Box 113, Northcote 3070 Email: vaeai@vaeai.org.au Registration No.

: A3874 ABN 26 922 788 278 Submission to the Parliamentary Joint Committee on Human Rights Inquiry: Freedom of Speech in Australia VAEAI’s position The Victorian Aboriginal Education Association Incorporated (VAEAI) is the peak Koorie community organisation for education and training in Victoria.
VAEAI was established in 1976 by Koorie parents who wanted a say in their children’s education.

From that beginning VAEAI has become a Statewide organisation, representing all Koorie communities across Victoria.

Our purpose is achieving better education outcomes for Koorie people.

VAEAI works across all sectors: from early childhood to schools and higher education/training.

We provide community based advice to government and education providers.
At the same time, we keep the Koorie community informed of opportunities in education.

One of the major strengths of VAEAI is its local membership.

VAEAI has 32 Local Aboriginal Education Consultative Groups (LAECGs) based across Victoria.

LAECGs are voluntary bodies made up of a broad range of local Koorie community members.

LAECGs are dedicated to improving the education opportunities of Koorie people in their local communities.
In 2014, VAEAI provided a submission to the Federal Government in response to the proposed Freedom of Speech (Repeal of s 18C) Bill 2014, which sought to repeal section 18C in the Racial Discrimination Act 1975 (Cth) (‘the Act’).1 As stated in the 2014 submission, VAEAI strongly considers that the operation of the Racial Discrimination Act (‘the Act’) and Human Rights Commission (‘the Commission’) are effective and should not be changed.
VAEAI does and will not support any attempts to repeal, water down, or otherwise reform that limits the current operation of Part IIA of the Racial 1 A copy of this submission can be made available upon request.
1 Freedom of speech in AustraliaSubmission 31 Discrimination Act 1975 (Cth) and Australian Human Rights Commission, and VAEAI further asserts that the current operation of Part IIA and the Human Rights Commission do not impose unreasonable restrictions on freedom of speech, and appropriately uphold the protection of human rights.
Protection from racism assists in providing Aboriginal and Torre Strait Islander people, and all people, with essential freedoms: freedom from intimidation, freedom from race-based attacks on self- esteem, and freedom to assert cultural identity.
Chapter four of the Australian Law Reform Commission’s Final Report on Traditional Rights and Freedoms - Encroachments by Commonwealth Laws identifies sound arguments from stakeholders including NSW Young Lawyers that the Act “strikes an appropriate balance between freedom of speech and other interests, including the right to be free from racial discrimination.” (ALRC 2015, p.113).
VAEAI also considers that both the Act and Commission – in their current operation - make an important contribution to defining what we believe is acceptable conduct in Australian society, and do not impose unreasonable restrictions on freedom of speech or human rights.
Any attempts to repeal, weaken, water down, or any other reform that limits the current operation of the Act and Commission not only drastically weakens protections to minority groups in Australia, but would also threaten to diminish the Australia’s widely perceived social value of freedom from racism.

VAEAI considers that the Act is central to shaping the course of public discussion, to ensure that engaging in discussion with racial content is done so in good faith.
VAEAI’s position, outlined with evidence in this submission, can be summarised in three main points:  VAEAI is gravely concerned that any undertaking to repeal, weaken, water down, or otherwise reform that limits the current operation of the Act and Commission will narrow the scope of current protections currently provided under the Act.
 In turn this would put minority groups at greater risk of being exposed to or involved in public discussion that humiliates, intimidates, vilifies or otherwise offends a person or class of persons on the basis of race, nationality or ethnicity, which given the cumulative effects of intergenerational experiences can be clearly argued to be detrimental to the self-esteem and wellbeing of Aboriginal people, and which can lead to poor health and education outcomes, with lifelong impacts.
 Any attempt to reform the operation of Part IIA of the Act or the Commission should be to unreservedly further strengthen and protect the human rights of all members of Australian society.

2 Freedom of speech in AustraliaSubmission 31 Key points of concern The ultimate intent of Australia’s Racial Discrimination Act 1975 (Cth) (‘the Act’) is to protect Australians of all backgrounds, and ensure equality of opportunity and treatment within Australian society.
Importantly, the Act makes it against the law for an individual or group to be treated unfairly or to be discriminated against on the grounds of race, colour, descent, national or ethnic origin, and immigration status (Racial Discrimination Act 1975).

In doing so, the Act operationalises Australia’s commitment to and obligations under the United Nations International Convention on the Elimination of All Forms of Racial Discrimination (UN 1965).
Victoria’s Racial and Religious Tolerance Act (2001) states that a person is prohibited from “engaging in certain conduct that, on the ground of race, incites hatred against, serious contempt for, revulsion or severe ridicule of a person or class of persons.” (State of Victoria 2001).

It is an unfortunate reality that the lived experiences of various minority groups within Australia is not one of equality – irrespective of the legal obligations of the rest of our citizens.
The UN Special Rapporteur on Racism, Mr Mutuma Ruteere, has recently expressed serious concern for the level of racism in Australian politics, towards minority groups.

At a press conference in Canberra on 5th December 2016, Mr Ruteere stated “The elimination of racism, xenophobia and discrimination will not happen unless it is led by the most senior political leadership.

If political leaders don't speak out they lend silent legitimacy to this racist element" (Ruteere 2016).
The Human Rights Commission’s Social Justice and Native Title Report 2016 calls for structural change and a system that values Indigenous knowledge.

VAEAI echoes the sentiments of Commission President Gillian Triggs and Deputy Aboriginal and Torres Strait Islander Social Justice Commissioner Robynne Quiggin in strongly urging that governments must genuinely engage with Aboriginal and Torres Strait Islander Peoples to address social issues (AHRC 2016).
VAEAI considers the operation of Part IIA of the Racial Discrimination Act and the Human Rights Commission safeguard the rights of all Australians and do not impose unreasonable restrictions on freedom of speech.

As such, these operations should not be limited or narrowed in their scope as this has the potential to erode the progress that has been made to date in promoting a more tolerant and culturally diverse Australian society.
Australians should be able to expect that public discussion on race, ethnicity and cultural identity is made reasonably and in good faith.

This is a social standard that our federal legislation is currently aiming for.
In the landmark case on racial discrimination involving the media, Eatock v Bolt, the Federal Court found that that two newspaper articles (collectively “the Newspaper Articles”, see Appendix 1) 3 Freedom of speech in AustraliaSubmission 31 written by columnist Mr Andrew Bolt were in breach of Part IIA of the Racial Discrimination Act (Federal Court of Australia 2011).
The articles in question discussed a number of well known Aboriginal Victorians, who did not look stereotypically Aboriginal, and in the course of those articles Mr Bolt questioned the motives of these individuals in asserting an Aboriginal identity.

It is important to note that the questioning or debate Mr Bolt engaged in was not in itself the cause of the breach, as it would be fair and reasonable under the Act for Mr Bolt to initiate a public discussion about Aboriginal identity.
Rather Mr Bolt was found to be in breach because of a number of factual errors, false characterisations, and also inflammatory language that had been used to support his arguments.

As a result the articles were determined to not have been written reasonably and in good faith.
In the decision against Bolt, the Federal Court of Australia further contended that the current Sections 18B, 18C, 18D and 18E “find a balance between freedom of expression and freedom from racial prejudice and intolerance based on race.” (Federal Court of Australia 2011, Point 14).

“Public discussion” can refer to a variety of media and content available not only in hardcopy but increasingly online, including news articles, editorials, blogs and social media.
The proliferation of online platforms has profoundly changed the way in which news, ideas and information can be accessed and circulated.

These platforms can be used very positively by Aboriginal people to creatively share information, which in turn can contribute towards the developing a sense of identity and pride.
While the digital realm can offer these new possibilities, it can also be a new arena for the means of harassing or bullying another person or group of people based on race or ethnic identity.

On 4th August 2016, newspaper The Australian published a cartoon by Bill Leak2, which provoked extremely strong reactions from the general public and media, with more than 700 complaints about the cartoon being received by the Australian Press Council (Weisbrot 2016).
Indigenous Australian student Melissa Dinnison raised a complaint about the cartoon with the Commission.

Ms Dinnison later dropped the complaint, citing reasons of feeling threatened during the process by The Australian and its reporters (McCormack 2016).

Those most in need of greater legal safeguards in order to experience social, political and economic equality must have their protections maintained or even strengthened.
The Australian Media and Communications Authority (ACMA) regularly receives complaints from viewers having witnessed racially-based material on certain commercial television stations, talkback radio, current affairs programs and across a variety of online mediums (Victorian Equal 2 The cartoon portrayed an Aboriginal police officer holding a young man by his shirt collar and an Aboriginal man unable to recall his son’s name.
This cartoon can be viewed at: http://www.abc.net.au/triplej/programs/hack/why-i-took-bill-leak-cartoon-to-the-human-rights- commission/8030268.

4 Freedom of speech in AustraliaSubmission 31 Opportunity and Human Rights Commission 2013).

Addressing cyber-racism is a priority for The Australian Human Rights Commission, in recognition that cyber-racism can “profoundly affect the lives of thousands of Australians everyday” (Australian Human Rights Commission 2011).
Furthermore, cyber-racism can transcend the online environment, leading to verbal or physical harassment.

Most Australians acknowledge that racial prejudice exists in Australia and that action to address this needs to be taken (University of Western Sydney).
Racism when not moderated effectively but allowed to perpetuate through online and print media can create an environment that normalises racist attitudes and allows for the spread of racial hate, which can impact the confidence of young Aboriginal people and their level of engagement in public life.

We must not through any circumstance allow for the normalization of racist attitudes and the spreading of racial hate.
Impact of racism on Aboriginal people in Victoria Aboriginal and Torres Strait Islander people continue to experience racism in varying settings at levels four times that of non-Aboriginal people (Szoke 2012).

A study undertaken amongst Aboriginal young people in Melbourne aged 12-26 years found that 52.3% of those surveyed had experienced racism (Priest et al 2011).
In 2011, The Lowitja Institute and VicHealth surveyed 755 Aboriginal Victorians across two rural and two metropolitan regions of Victoria, finding that 97% of their participants had experienced a race-based attack in the past twelve months.

Two-thirds of participants reported being told that ‘they didn’t belong in Australia, that they should “go home”, or “get out”’, highlighting social exclusion as a means of racial discrimination (Ferdinand, Paradies and Kelaher 2013).
Another study conducted by Victorian Indigenous Youth Advisory Council (VIYAC) on identity, culture and the impact of racism on young Aboriginal Victorians found that their experiences of racism impacted their emotional or social well-being and sense of identity.

“I’ve experienced racism at school by other kids and people who I thought were my friends, it is very hurtful and upsetting, but you need to stand tall against racism and try not to let it bring you down.
You can’t let a person’s judgements knock you down as you know who you are at the end of the day.

It can hurt and make you feel resentment.

It can also be very damaging when it comes from authority as well.” “I have experienced racism throughout my life.

In high school, I faced racial taunts and students mimicking the sound of the didgeridoo.
I have had students say that I get too much money from Abstudy from the government…I have had emotional trauma as an aftereffect of racism.” “I guess at times it can be pretty negative, the broader society’s expectations - and I’ve heard this said by many people.

This can be a huge weight for Koorie youth to carry.

If 5 Freedom of speech in AustraliaSubmission 31 we don’t have the support around us it can play a huge impact on our identity.
If you have people thinking and telling you that you’re something negative, it’s hard to break free from that cycle.” (VIYAC 2006) Everyday incivilities are the most common form of racism, occurring through racist insults, disrespectful treatment or mistrusting someone based on their ethnic heritage (UWS, Ferdinand, Paradies and Kelaher 2013).
We note that racism can include nonverbal innuendos, bullying, malicious gossip or rumours, shaming, physical violence or other verbal and nonverbal actions motivated by notions of superiority or inferiority.

Racism results in the creation and perpetuation of negative stereotypes, reinforcement of social prejudice and social inequality; all of which can result in social exclusion.
Racial targets do not necessarily need to know the perpetrator, with most cases of racism reported as having taken place in everyday life such as the workplace, catching a tram or going to the shops, with 50% of the cases taking place in educational settings (Ferdinand, Paradies and Kelaher 2013).

These more subtle forms of racism can be detrimental as it restricts people’s access to resources, information and therefore gateways to reporting such cases, thus perpetuating the occurrences of racism.
VAEAI has grave concerns that repealing, weakening, watering down, or otherwise limiting the current operation of the Racial Discrimination Act 1975 and Australian Human Rights Commission could allow for racism to occur in educational settings not only between peers but between staff and students, under the banner of “public discussion”.

Both peer racism and racism in a teacher-student power relationship have profound impacts on the self-esteem and identity of young Aboriginal children and young people.
The ability for Aboriginal children and young Aboriginal people to feel proud of their cultural heritage and identify without fear of humiliation or ridicule has been identified in Victorian research as being the most important factor for personal development and their desire to engage with wider society (VIYAC, Youth Affairs Council of Victoria 2006).
Culture is a defining factor of identity and how one sees oneself in relation to other groups determines an individual’s sense of belonging to groups that they identify with, as well as the broader community (VIYAC, Youth Affairs Council of Victoria 2006, NSW Department of Education 2015).

“Koorie culture is an evolving lifestyle, I believe.

It’s everything that we do, everything that we breathe, everything that we feel, and everything that is important to us.
It’s how I believe we view our family, predominately.

It’s everything that we are.” 6 Freedom of speech in AustraliaSubmission 31 “Culture to me is about music, art, language, kinship, heritage, land and your connection.

Being able to be a part of that and embrace it.

Learning as much as possible from our Elders to ensure their knowledge is passed on and never lost.

I believe it is an important part of me and who I am as a person.” “That’s [Culture] the absolute.
I feel like if I lost that, it would be just devastating to me.

It’s so important to me.


Aboriginal culture is so important, and I often thought that if I wasn’t born Aboriginal, would I be not so passionate about it, but then I’ve realised that no, I really honestly think I would.” (Youth Affairs Council of Victoria 2006) Impact on education for Aboriginal children and young people Education has lifelong benefits for an individual and indeed, the early years of a child’s life are the most critical for their personal development and growth into a young person.
VAEAI regards education as the most important step towards achieving personal goals and a sense of self-satisfaction, purpose in life and active participation in society (VIYAC 2011).

VIYAC conducted a survey amongst young Aboriginal Victorians, finding that participants considered education as being essential for gaining a sense of self-satisfaction, achieving personal goals and investing in the future.

“Education is really, really important for Indigenous people.

It empowers us.
It empowers us.

It gives us options.” “Education is the most rewarding gift anyone can receive.

Education has provided me with many wonderful and rewarding opportunities.

Without education I cannot read the most inspirational and moving novels.

Without education I cannot write to my friends and family and tell them how much they mean to me.

Without education I cannot budget how much I need to save for a handbag, and without education I cannot become involved in a debate over the real issues.
So, to me, education is the basis for surviving and succeeding in life... what I’ve learnt through schools has also enabled me to, I guess, be able to survive in, you know, a white Australia, that sort of culture.” (VIYAC 2011).

Education is crucial for the empowerment of Aboriginal children and young people in developing their own identity.
Past research demonstrates that Aboriginal children and young people respond positively and are more enthusiastic in their engagement when there are supportive relationships at their school through staff and fellow peers.

Creating an environment that supports the educational achievements of Aboriginal children and young people is therefore vital for their individual success and personal identity.
As stated in Marrung: Aboriginal Education Plan 2016-2026, Victoria’s recently- 7 Freedom of speech in AustraliaSubmission 31 launched Aboriginal education strategy, “a positive climate is a prerequisite for good learning and development outcomes…this includes an environment where they are able to feel proud and strong in their cultural identity…an environment where Koorie culture is acknowledged, respected and above all, valued.” (DET 2016, p.16).
Racism in a school setting negatively impacts upon an Aboriginal child’s achievements and participation in educational environments.

Racially-loaded comments or insults have been reported as a barrier to the educational achievements of Aboriginal children and young people, where the feeling of shame and embarrassment can cause them to disengage from the educational environment (VIYAC 2011).
Through racism, the reinforcement of negative stereotypes can be internalised by Aboriginal children and young people, affecting their sense of self-worth and ability to feel proud of their cultural heritage, which can cause them to withdraw from engaging with mainstream society (Balvin Kashima 2012).

Internalised racism further hampers the ability of those targeted by racism to defend themselves when faced with other experiences of racism – perpetuating a cycle of disadvantage.
Bullying or harassment can occur both in the physical environments of schools and online.

Cyberbullying can be more difficult to escape and moderate, as it can occur 24/7 and away from the school environment, at home.

Aboriginal young people under the age of 25 make up the majority of the Aboriginal population in Victoria, and are active users of mobile phones and online media (Edmond et al 2014).

Racism can be associated with increased levels of violence within Australian schools.
Violence can either be racially-motivated, or be used in retaliation to racist harassment or taunts.

Since schools have a tendency to penalise physical violence more severely than verbal attacks such as bullying or name-calling, the sanctions for use of violence are greater and thus can be used in cases in which the student in question has used violence as retaliation against racial harassment.
In serious cases, this can result in the student’s suspension or expulsion from school.3 The impact of racial discrimination is multidimensional, affecting the growth and personal development of Aboriginal children and young people into adulthood.

3 NSW Government, Education and Communities.

Understanding Racism: The extent of racism in Australian schools.

Sydney: NSW Government, Education and Communities; 2013 [cited 2014 Apr 15].
Available from: http://www.racismnoway.com.au/about-racism/understanding/schools.html 8 Freedom of speech in AustraliaSubmission 31 Impact on health outcomes VAEAI is concerned that the proposed reforms to the Act will have negative consequences for the health of Aboriginal and Torres Strait Islander peoples.

Racial discrimination is an important determinant of health, there being a strong causal link between racism and poor health outcomes.
Racism, whether it takes the form of beliefs, insults, prejudices, discrimination, stereotypes, and expressed through open threats or embedded into social systems and structure, contributes to poor health outcomes in adulthood.

Racism can cause or contribute to unequal distribution of resources, power and opportunities.
For Aboriginal children and young people, their wellbeing is negatively impacted by racism through emotional and behavioural difficulties, substance abuse and higher risk of suicide.4 Targets of racism are strongly associated with an increase in anxiety, depression and generally poorer mental health, which ultimately contribute to poorer health outcomes (Priest, Paradies and Kelaher 2013).
Education is linked with not only greater employment options, but other social benefits including lower rates of imprisonment and a longer and healthier life through better nutrition and lower likelihood of being burdened by ill-health (Victorian Department of Education and Training 2016).

Racism, and its consequent impact upon health, together, impact upon educational opportunities and the personal development and wellbeing of Aboriginal children and young people, from a young age through to adulthood.
The impacts of racial discrimination on self-esteem and mental health compound the difficulty for Aboriginal children and young people to defend themselves, thereby diminishing their power, whether it be in a school setting or in another public space.

The Racial Discrimination Act 1975 and the Human Rights Commission are therefore essential to ensuring Australia’s commitment to a just and respectful society, and reconciliation with Aboriginal and Torres Strait Islander peoples.
The impact of racism on Aboriginal children and young people can be so great that they choose to disengage from broader society.

Racism is a disempowering experience that stays with a person for life: it can diminish self-esteem, cultural identity and reduce education and employment prospects, thereby significantly impinging upon the quality of a person’s emotional and social life, and also their economic livelihood and contributions.

4 Priest N, Paradies Y, Stewart P, Luke J. Op Cit.


9 Freedom of speech in AustraliaSubmission 31 Conclusion Given the profound negative impacts that racial discrimination can have upon individuals’ lives, especially towards their health and education outcomes, VAEAI firmly asserts that the current operation of the Act and the Commission do not impose unreasonable restrictions on freedom of speech, but rather uphold the protection of human rights that is entitled to all members of Australian society.
VAEAI further asserts that any undertaking to repeal, weaken, water down or otherwise limit the current operation of the Act or Commission would be a threat to social and equitable advancement of Australian society, with particular implications for Aboriginal and Torres Strait Islander peoples whose position in Australia’s society is beset with multiple disadvantages in a country that does not yet formally recognise their primacy as First Peoples.
Undoing the protection that the Act or Commission currently provides for individuals against racial discrimination risks creating a society that tolerates discreet and indiscreet forms of racial hatred, and risks putting back efforts, and the gains that have been made in recent years, for reconciliation on all levels for our peoples.
VAEAI values a society that seeks socially equitable opportunities and outcomes for all, and embraces progressive and sensitive acceptance of individual and cultural expression.

10 Freedom of speech in AustraliaSubmission 31 References Australian Human Rights Commission (2016).

Social Justice Report 2016 delivers agenda for reform.

Australian Human Rights Commission, Sydney.

Available: https://www.humanrights.gov.au/news/stories/social-justice-report-2016-delivers-agenda-reform.
Australian Human Rights Commission (2011).

Cyber Racism.

Australian Human Rights Commission, Sydney.

Available: https://www.humanrights.gov.au/cyber-racism-0.

Australian Law Reform Commisssion (ALRC) (2015).

Traditional Rights and Freedoms - Encroachments by Commonwealth Laws Final Report.

Available: https://www.alrc.gov.au/sites/default/files/pdfs/publications/alrc_129_final_report_.pdf Balvin N, Kashima Y (2012).

‘Hidden obstacles to racism’.

In Bretherton D, Balvin N, (eds).


Peace Psychology in Australia.

Springer, New York.

Edmond F, Chenhall R. Arnold M, Lewis T, Lowish S (2014).

Telling our Stories: Aboriginal Young People in Victoria and Digital Storytelling.

The University of Melbourne, Melbourne.

Available: http://networkedsociety.unimelb.edu.au/__data/assets/pdf_file/0003/1661331/Telling-Our- Stories.pdf.

Federal Court of Australia (2011).

Eatock v Bolt (Cth) FCA 1103.


Available from: http://www.austlii.edu.au/au/cases/cth/FCA/2011/1103.html.

Ferdinand A, Paradies Y, Kelaher M (2013).

Mental Health Impacts of Racism Discrimination in Victorian Aboriginal Communities.

The Lowitja Institute, Melbourne.

Available: https://www.lowitja.org.au/sites/default/files/docs/LEAD%20Report-WEB_0.pdf.

NSW Department of Education (2015).

About Racism.

Available: http://www.racismnoway.com.au/about-racism/understanding/culture-language-identity.html.
Priest N, Paradies Y, Stewart P, Luke J (2011).

‘Racism and health among urban Aboriginal young people’, BMC Public Health, 11 (568).

Available: http://www.biomedcentral.com/1471- 2458/11/568.

State of Victoria (2001).

Racial and Religious Tolerance Act 2001 (Vic).

State of Victoria, Melbourne.

Available: http://www.austlii.edu.au/au/legis/vic/consol_act/rarta2001265/.

Szoke H (2012).
Szoke H (2012).

‘Racism exists in Australia – are we doing enough to address it?’ Queensland University of Technology, lecture given 16 February 2012.

Available: https://www.humanrights.gov.au/news/speeches/racism-exists-australia-are-we-doing-enough- address-it.

11 Freedom of speech in AustraliaSubmission 31 University of Western Sydney Challenging Racism: The Anti-Racism Research Project report.

Sydney: The University of Western Sydney; 2008 [cited 2014 Apr 3].
Available: http://www.uws.edu.au/__data/assets/pdf_file/0007/173635/NationalLevelFindingsV1.pdf Victorian Department of Education and Training (DET) 2016.

Marrung: Aboriginal Education Plan 2016-2026.

State of Victoria, Melbourne.

Available: http://www.education.vic.gov.au/about/programs/aboriginal/Pages/marrung.aspx?Redirect=1.

Victorian Equal Opportunity and Human Rights Commission (2013).

Reporting Racism: What you say matters.

State of Victoria, Melbourne.


Available: http://www.humanrightscommission.vic.gov.au/index.php/our-projects-a-initiatives/reporting- racism.

VIYAC (2011).

Voices Telling It Like It Is: Indigenous Young People on Education.

VIYAC, Melbourne.

Available: http://www.viyac.org.au/publication/file/VIYAC_Research_Print_WEB.pdf.

VIYAC and Youth Affairs Council of Victoria (2006).

Voices Telling Like It Is: Young Aboriginal Victorians on Culture, Identity and Racism.

VIYAC and YACVic, Melbourne.


Available: http://www.viyac.org.au/publication/file/viyacfinal%20AR.pdf.

Appendices Appendix 1: The Newspaper Articles The Newspaper Articles are as follows:  “It’s so hip to be black” was published in print, by the Herald and Weekly Times Pty Ltd (HWT), in The Herald Sun on 15 April 2009.

On or about 15 and 16 April 2009, that article was also published by HWT on its website, under the title “White is the new black”.
 “White fellas in the black” was published by HWT in the Herald Sun both in print and online on 21 August 2009.

12 Freedom of speech in AustraliaSubmission 31