Also found in: Dictionary, Wikipedia.
ANZAASAustralian and New Zealand Association for the Advancement of Science
References in periodicals archive ?
As PAAAS member Chris Clarke (1986:20) frankly expressed it, 'Executive duties became "pass-the-parcel", and committee meetings were at times slightly hysterical encounters of the same exhausted group of persons unsure whether this time they were ASWA, ANZAAS, PAAAS, AAAA or the Aboriginal Land Inquiry Workshop'.
and John Stanton 1983 'Proceedings of the pre-congress workshop and the session "The resources of the anthropologist as consultant", 53rd ANZAAS Congress, Perth, 16-20 May 1983', Australian Association for Applied Anthropology Bulletin 1:1-22.
35) The ANZAAS congress would surely have allayed Ellis's concerns that in such elite, academic company he was an outsider.
Archaeology at ANZAAS, Canberra: Proceedings of the 54th ANZAAS Congress, Canberra, Canberra Archaeological Society, Canberra, 116-32.
in the House of Representatives', Hansard 19 September 1967, pp 1075-7; 1969: 'The position of the Aboriginals in law and society', Justice 2 (June 1969), pp 20-8; 1969: 'Record facts on Aboriginal life now' (summary of presidential speech given at ANZAAS Congress), Origin 1(2):1.
29 Olive Pink publicly drew attention to the `white man's misuse of the Aboriginal population'; in her address to the ANZAAS conference in 1935 she accused missionaries and anthropologists of using the term `dying race' to `camouflage' what was really happening in the Northern Territory.
Mulvaney, Australian Anthropology and ANZAAS `Strictly Scientific and Critical', in McLeod (ed) A Commonwealth of Science, OUP, 1988.
In a paper delivered at the 1947 ANZAAS meeting in Perth, he stated that, since European arrival in Western Australia, Aborigines `have been indulging in practices calculated in time to wipe them out of existence without any help from us'.
Hasluck's historical discourse was also informed by a theory of social change, a theory which he called the `law of change' or `impermanence' and which he outlined in the introductory pages to Black Australians and elaborated at an ANZAAS conference in 1952, shortly after his appointment as Minister for Territories (Hasluck 1942:13).
His fears that the missions and settlements were becoming `fixed communities' for `stranded individuals', who, at `the ultimate state of transition', would choose to remain with their own people rather than enter the European community, dominated his 1959 address to ANZAAS (1959:9-11).
Mabo nd Dancing in Torres Strait, paper (unpublished) presented at 57th ANZAAS Congress, Life and Science in the Tropics, James Cook University, Townsville, 1987.
In 1969, Barwick gave a paper at the symposium on the role of Aboriginal women at the ANZAAS conference, held in Adelaide.