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Publication Details of Only Known VersionEarliest 2 Known Versions of
Works about this Work
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The Bunyip as Uncanny Rupture : Fabulous Animals, Innocuous Quadrupeds and the Australian Anthropocene
2018
single work
criticism
— Appears in: Australian Humanities Review , November no. 63 2018; (p. 80-98)'My love affair with museums began when I was seven. I saw a bunyip’s head in a glass case, a strange, unsettling creature with a one-eyed blind stare, a cycloptic monster. I was small and I stood up on my toes to see the creature through the glass. On show, the bunyip was mounted in a tall, ornate nineteenth-century wooden cabinet. The typed paper label gave scientific verification: ‘A bunyip’s head, New South Wales. 1841.’ I recall the palpable shock of it, and my mixed childhood emotions: bunyips were real. With its long jawbone wrapped in fawn-coloured fur, it was a decapitated Australian swamp-dweller preserved. Yet, the horrific creature looked so sad, and with its sightless eye, gaping mouth and cartoonish backward drooping ears. It was a creature of pathos—a gormless, goofy redhead, a ranga, a total outsider.' (Introduction)
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Australian Ghost Stories
2011
single work
criticism
— Appears in: The National Library of Australia Magazine , June vol. 3 no. 2 2011; (p. 22-24) James Doig looks for Australian supernatural fiction authors and unearths their curious lives. (p. 22) -
Settler Colonialism and the Formation of Australian National Identity : Praed's 'Bunyip' and Pedley's 'Dot and the Kangaroo'
2009
single work
criticism
— Appears in: Imagined Australia : Reflections around the Reciprocal Construction of Identity between Australia and Europe 2009; (p. 107-121) 'This essay discusses stories that performed the task of defining the identity of the white settler community at the turn of twentieth-century Australia. It concentrates on two late nineteenth-century narratives, Rosa Praed's short story 'The Bunyip' (1891) and Ethel C. Pedley's children's book Dot and the Kangaroo (1898) which, in different ways, utilise the mystery and danger of the Australian outback as building blocks for representing experiences that were supposedly familiar to all Australians. These two stories describe their white characters' responses to Aboriginal legends and rituals as seminal moments in their personal growth, implying that first-hand knowledge of Aboriginal traditions was an essential element in the collective experience of Australian settlers.' (p. 109) -
Unknown Australia : Rosa Praed's Vanished Race
2005
single work
criticism
— Appears in: Australian Literary Studies , May vol. 22 no. 1 2005; (p. 37-50) Examines the presentation of colonialism in some of Praed's work, in particular in her novel Fugitive Anne with its fantasy of the lost Lemurians. -
The Postcolonial Ghost Story
Ken Gelder
,
J. M. Jacobs
,
1996
single work
criticism
— Appears in: Current Tensions : Proceedings of the 18th Annual Conference : 6 - 11 July 1996 1996; (p. 110-120)
-
Unknown Australia : Rosa Praed's Vanished Race
2005
single work
criticism
— Appears in: Australian Literary Studies , May vol. 22 no. 1 2005; (p. 37-50) Examines the presentation of colonialism in some of Praed's work, in particular in her novel Fugitive Anne with its fantasy of the lost Lemurians. -
Settler Colonialism and the Formation of Australian National Identity : Praed's 'Bunyip' and Pedley's 'Dot and the Kangaroo'
2009
single work
criticism
— Appears in: Imagined Australia : Reflections around the Reciprocal Construction of Identity between Australia and Europe 2009; (p. 107-121) 'This essay discusses stories that performed the task of defining the identity of the white settler community at the turn of twentieth-century Australia. It concentrates on two late nineteenth-century narratives, Rosa Praed's short story 'The Bunyip' (1891) and Ethel C. Pedley's children's book Dot and the Kangaroo (1898) which, in different ways, utilise the mystery and danger of the Australian outback as building blocks for representing experiences that were supposedly familiar to all Australians. These two stories describe their white characters' responses to Aboriginal legends and rituals as seminal moments in their personal growth, implying that first-hand knowledge of Aboriginal traditions was an essential element in the collective experience of Australian settlers.' (p. 109) -
Australian Ghost Stories
2011
single work
criticism
— Appears in: The National Library of Australia Magazine , June vol. 3 no. 2 2011; (p. 22-24) James Doig looks for Australian supernatural fiction authors and unearths their curious lives. (p. 22) -
The Postcolonial Ghost Story
Ken Gelder
,
J. M. Jacobs
,
1996
single work
criticism
— Appears in: Current Tensions : Proceedings of the 18th Annual Conference : 6 - 11 July 1996 1996; (p. 110-120) -
The Bunyip as Uncanny Rupture : Fabulous Animals, Innocuous Quadrupeds and the Australian Anthropocene
2018
single work
criticism
— Appears in: Australian Humanities Review , November no. 63 2018; (p. 80-98)'My love affair with museums began when I was seven. I saw a bunyip’s head in a glass case, a strange, unsettling creature with a one-eyed blind stare, a cycloptic monster. I was small and I stood up on my toes to see the creature through the glass. On show, the bunyip was mounted in a tall, ornate nineteenth-century wooden cabinet. The typed paper label gave scientific verification: ‘A bunyip’s head, New South Wales. 1841.’ I recall the palpable shock of it, and my mixed childhood emotions: bunyips were real. With its long jawbone wrapped in fawn-coloured fur, it was a decapitated Australian swamp-dweller preserved. Yet, the horrific creature looked so sad, and with its sightless eye, gaping mouth and cartoonish backward drooping ears. It was a creature of pathos—a gormless, goofy redhead, a ranga, a total outsider.' (Introduction)