This quantity represents the lawsuits of a convention celebrating the overseas 12 months for the World's Indigenous Peoples, held in Townsville, Queensland, in 1993.
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This suggests that the idea of neighbourhood can be a very flexible one and may be relatively narrowly defined, consisting of ‘people like us’ or understood more broadly, consisting of numerous different groups of persons, perhaps constituting sub-communities. Thus Gans, describes the following types of ‘West Enders’ (Gans 1965: 28): the maladjusted, the middle-class mobile, the routine seekers and the action seekers. Hannertz outlines the following categories in ‘Soulside’: mainstreamers, swingers, street-families and streetcorner men’ (Hannertz 1969: 37).
I should also wish to add the stories which one may tell oneself, the inner narratives though which one attempts to make sense of where one lives and one’s location within it. This may be especially important for people who are alone, are newcomers or transients within a particular location but applies to everybody to some degree or another (Archer 2003). Embeddedness occurs through such stories and such stories are partly exchanged with acquaintances and deal with acquaintances and their locations in neighbourhoods.
Contrast the relatively loose patterns of ‘contemporary neighbourliness’ with the ‘compulsory solidarity’ of the past (Crow et al. 2002). This is in part a historical comparison with an implied reference to the classic British community studies but also reflects class differences. The suggestion here and elsewhere is that shared deprivations in terms of work (or lack of work) and income create a kind of defensive solidarity in which you come to rely on kin, friends and neighbours for support and services beyond the simple exchange of greetings.