Labour History

Footnotes

*The author thanks Emeritus Professor John Ramsland and Dr Brian Dickey for reviewing preliminary drafts of this article. The author also acknowledges the diligent and critical evaluation ofLabour History’sanonymous referees. Google Scholar

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5.See for example:Lorne Cummings andMark St Leon, “Juggling the Books: The Use of Accounting Information in Circus in Australia,” Accounting History 14, no. 1(2009):11–33;Kim Baston, “Circus Music: The Eye of the Ear,” Popular Entertainment Studies 1, no. 2(2010):6–25;Gillian Arrighi, “Negotiating National Identity at the Circus: FitzGerald Brothers’ Circus in Melbourne, 1892,” Australasian Drama Studies, no. 54(2009):68–86. Google Scholar

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33. Ibid., 19 January, 1 March, 5 July, 5 August, 13 September, 8 November1848. Google Scholar

34. Ibid., 13 September1848. Google Scholar

35. Ibid., 30 December1848;Sydney Sportsman, 8 January1908. Google Scholar

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62.Mark St Leon, “Celebrated at First, Then Implied and Finally Denied: The Erosion of Aboriginal Identity in Circus, 1851–1900,” Aboriginal History 32(2008):83–101. The available evidence suggests that the only Aborigines inducted into circus in this era were males. The apparent lack of induction of Indigenous females into circus defies explanation. The extension of state control over Aboriginal welfare prevented Indigenous girls from being recruited into such morally-dangerous institutions and saved them for lives of domestic service. However, such measures would not explain why “half-caste” girls – who were barred from reserves and missions and forced onto the margins of the white community – were not recruited into circus. Google Scholar

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