ieken, 2012). Until the 1960s the goal was to absorb immigrants into ‘the Australian way of life,’ but without any clear mechanisms for achieving it. Between 1901 and 1973, the Australian model of integration in relation to immigrants was organized around what became known as the ‘White Australia Policy’ (van Krieken, 2012). From 1947-1966, the Australian policy was to assimilate immigrants into the white culture, having the discard their original culture in favor of the Australian culture. Thus, the focus shifted to the issue of entry—who was to be allowed into Australia. Although there remained a concern to keep Australia ‘white,’ after the Second World War an increasing population became necessary for the economy, and the pursuit of new migrants forced Australia from exclusive British immigration to include Southern Europe and the Baltic region (van Krieken, 2012). This however, does not mean that they were treated equally. Immigrants from British and Northern-Europe were given assisted passage and full citizenship upon arrival while those from Southern and Eastern Europe had trouble with passage and were often treated as second-class citizens (van Krieken, 2012). This allowance of further immigration was not a shift towards multiculturalism, but rather the expectation was that migrants would simply forget their background and become ‘just like us’ with the mere passage of time van Krieken, 2012). The problem with assimilation was simply that it did not work so the policy changed from 1966-1972 to a policy of integration, allowing immigrants to keep their own culture within the larger Australian culture (van Krieken, 2012). Although the white Australia policy was ended in 1973, and the Racial Discrimination Act was passed in 1975, the issue of racial and cultural discrimination remains in Australia. In her article, Pruitt tells of a young immigrant woman who never felt that she belonged and as a white migrant from a European non-English speaking background, this youn>