An investigation
of supramolecular phenomena involving zerovalent
transition metal complexes was facilitated by the production of the
ditopic isocyanide ligand 1,3-bis(p-isocyanophenyl)urea,
which was synthesized via substoichiometric phosgenation of 4-isocyanophenylamine
and used to coordinate group VI metal carbonyl fragments. The resulting
binuclear organometallic complexes were observed to pack into ladder-like
anisotropic arrays in the solid state. Crystallographic and computational
evidence suggests that this packing motif can be attributed to a combination
of intermolecular π–π and urea−π interactions.
Similar to other N,N′-diarylureas
bearing electron-withdrawing groups, 1,3-bis(p-isocyanophenyl)urea
and the organometallic complexes prepared therefrom also exhibit an
affinity toward anion binding in nonaqueous solution. Equilibrium
constants (K) for the formation of host–guest
complexes between the organometallic derivatives of 1,3-bis(p-isocyanophenyl)urea and chloride, nitrate, and acetate
anions exceed 103, 104, and 105 M–1, respectively.
This article will detail the historiographical accounts of the reasons for the creation of a policy of multiculturalism, and the ways in which multiculturalism has been explained and understood through contemporary analyses and histories. This article serves as an overview to these complex intersections between contemporary politics and histories of multiculturalism as markers of who embodies, and what is, 'Australianness'.
Particular bodies within the Australian nation can be seen to threaten to disrupt and destabilise dominant notions of cultural citizenship. Understood through intricate intersections of ethnicity, gender and sexuality, ‘Australianness’–and its correlation to the geographical nation–is constantly monitored. Crucial here is the manner in which boundaries of whiteness, and ‘true Australianess’, are reconstituted, fuelling avoidance of the ambiguities of national belonging and ensuring the enduring pathologisation of the ‘un’Australian. In particular, discursive associations between HIV/AIDS and the ‘foreign’ as perceived contaminates to the nation operate to reinforce these understandings. Here, the threat of disease both informs, and is fuelled by, connotations to ‘the foreign’, often conflating the two in very literal ways. Discourses of pathology correlate here with visceral connotations of pollution and darkness. As such, HIV/AIDS has become a crucial site whereby cultural fears of the ‘non-normal’ coalesce; a meeting point for all manner of perceived threats to the ‘white heteronormativity’ of a healthy Australia. The relationship between Australian citizens–rendered knowable and safe through normalising hegemonies–and the nation becomes one of identification through these signifying practices of fetishised affiliation. The body is implicated in all aspects of these complicated matrices of identity markings, revealing the fluid and often contradictory manner in which the nation’s cultural borders are articulated, assumed and performed, on, and through, the body. Indeed, as the taxonomies of national identity are reiterated and reaffirmed through discourses of the everyday, the boundaries rendering distinct those deemed truly ‘Australian’, by virtue of cultural appropriateness, become increasingly important in the desire to maintain the ‘essential’ nature of national belonging.
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