Academic literature on the topic 'Extra-curricula activity'

Special attention is paid to the problem of professional identity in general and journalism student professional identity in particular. The question of professional identity formation is important in the light of the existing changes in the journalism profession and information and communication technologies development. The aim of the research is to develop a draft of a program of extra curricular activities for journalism students aimed at their professional identity development. The research is based on general scholarly methods: analysis and modeling, studying and summarization of the research literature. The aim of the draft of the program of extra curricular activities for journalism students aimed at development of their professional identity is justified. The correlation of organizational and pedagogical conditions of professional identity formation is explained. The expediency of using the O4PO educational approach created on the basis of the CDIO approach is proved. Organizational and pedagogical conditions of professional identity formation as well as professional identity levels are explained. The authors conclude that it is necessary to develop professional identity of students not only in the educational process, but also in extra educational activities. Professional journalists can be involved in the educational process, which can be in general focused on the project techniques and practical activities. The program of extra curricula activity can be adopted by various higher education institutions, because the offered criteria and indicators of professional identity are universal.

Schools generally are established to expose students to a holistic curriculum that develops them mentally, physically, socially and morally through curricula and extra-curricular activities so as to be properly fit into society and the world of work. Thus, students are expected to par take in one extra-curricular activity or the other such as such as music, journalism, debating, sporting, and so on. In the recent times however, it seems there has been low participation of students in these extra-curricular activities. This might not be unconnected with the notion that students’ participation in these activities could affect their study time negatively. The present study therefore investigated extra-curricular activities namely music, journalism, debating and sporting as correlates of undergraduate students’’ study habits in University of Lagos, Akoka. The study used the descriptive research design of the case study type. A self-designed validated and reliable(r=.86) questionnaire was used for data collection. Four null hypotheses formulated and tested of 0.05 level of significance guided the study. A total number of 3500 students was selected through simple random sampling technique. Pearson Product-Moment Correlation Coefficient (PPCC) was used for data analysis. Findings revealed that there was a significant relationship between study habits and students’ participation in music(r=0.398; df-3498;p<0.05);journalism (r=0.404; df=3498; p<0.05); debating activities (r=0.811; df=3498; p<0.05); and Sporting activities(r=0.842; df=3498; p<0.05) respectively. Based on these findings, it was recommended among others, that Institutional administrators should make adequate provisions for necessary equipment and facilities that will encourage students’ active participation in extra-curricular activities. Healthy competitions among students based on these extra-curricular activities should be encouraged and rewarded accordingly.

Indonesian teenagers are getting smarter and having higher achievements, yet experiencing disadvantage situation. Surveys revealed that their health knowledge/literacy and behavior are not getting better even though information access raising. Education (intra and extra curricula) is one of strongest strategy to intervene the fundamental problems. A rapid survey was conducted to assess abstinence and the need of sex education for adolescents in Jakarta and surrounding areas. Data were collected from 163 respondents interviewed at their schools or community. As much as 65% said they never had any kind of sexual activity (primary abstainers) and 81.6% said they need sex education with an offline (face to face) methode 47.8%. Adolescent’s sexual education in Indonesia is indeed an urgent need. An integrative and comprehensive sex education along with adolescent (and pre-adolescent) developmental stages, cultural, and religious values regarding the affect on future health should be undertake.

Dr Ilčiukienė’s monograph argues convincingly for placing music at centre of L2 language curriculum in the Lithuanian primary school in face of the fact that music has up to the present time been treated as an ancillary classroom activity in the L2 primary classroom in Lithuania. (This is also the case in most European L2 primary curricula such as in Britain and Germany where the musical activities are usually confined to the status of an optional extra and, at most, are regarded as an effective form of consolidation of material covered in any particular language input unit in a course book.) Ilčiukienė’s argumentation demonstrates not only that music motivates learners by providing a more relaxing and enjoyable classroom atmosphere (positive affect) and that the prosodic features music can provide an excellent basis for acquiring English intonation but also that music can even facilitate the acquisition of syntax, idiom and lexis. For these reasons alone, music should acquire a new status in L2 primary courses.

In recent years there has been an increasing interest in responsible management education. Integration of the principles of responsible management education (PRME) within the core curricula of business schools and management education-related institutions calls for the creation of innovative pedagogies and educational approaches. Responding to the inherent challenges associated with the development and implementation of education for sustainability within existing business‐related education, this paper seeks to discuss a teaching initiative of introducing Model United Nations (Model UN) as a classroom activity for undergraduate students. The main purpose of research presented in this paper is to explore students’ experience of engaging in Model UN debates around topics related to the sustainable development goals as defined in the UN 2030 Agenda for sustainable development (for example, youth unemployment, climate change, poverty, etc.). Model UN is traditionally known as an extra-curricular educational simulation of the United Nations where students play their roles as delegates from different countries and endeavour to solve real world issues using the policies and perspectives of their assigned country as well as policies and procedures of the United Nations. In this paper Model UN is proposed as a classroom engagement activity which assists undergraduate students in recognising the complexity of international negotiations and reflecting on challenges associated with the decision making process and how it affects the sustainability agenda on the individual and societal level. This paper seeks to provide a useful insight into the practical value of Model UN simulation as a means to facilitate meaningful learning on the course. It is suggested that experience of introducing Model UN as a core curricular activity, rather than one that is extra-curricular, will be of particular interest for educators who are involved in delivering sustainability-related courses or wishing to teach sustainability-related topics in globally responsible business-related education programs for undergraduate students.

In general, business incubators are created to provide space and facilities, especially for new entrepreneurs pioneering or running a business. Its existence was first initiated by universities so that it is expected to be able to build a sustainable and beneficial business ecosystem for end-users as business stakeholders. During this time the practice of incubators business is carried out in the form of programs or projects for a certain period from the beginning of the registration selection until participants reach the level of business creation, namely by students. While this research was conducted to explore how the implementation of business incubator programs that occur in high schools, even though the type of business incubator is a micro-level business incubator or can be called a business incubator simulation practice. The study was conducted at one of the Private High Schools in Indonesia. By using a qualitative descriptive analysis approach through data collection and interviews with teachers and students, especially for those who are involved in extra activities outside school hours "Entrepreneurship Passion". The results of the study illustrate that the implementation of micro-business incubator practices in schools still shows suboptimal results, which are only able to increase student entrepreneurial interest and have not been able to print a sustainable entrepreneur, so it requires the development of certain curricula that are capable of printing millennial entrepreneurs. The research findings indicate a weakness in the method of implementing the "Entrepreneurship Passion" activity as a means to foster student entrepreneurship seeds at school.

The article analyses the educational activities of the Polish Socialist Party during the interwar years that were aimed at the development of educational institutions with the Polish language of instruction, extra-curricular education, the raising of the teachers’ professional qualifications, and level of national consciousness of the Polish population. Members of the party joined the establishment of schools, libraries, reading halls, and organized courses: Polonistics, teaching, courses with an elementary and secondary school curricula, theatre and vocal groups, party schools, and universities. Founded by the members of the Polish Socialist Party, the Society of the Labour University with its educational activities played an important role in combating the illiteracy of the population and in formation of the national consciousness of Poles. It was shown that the Polish Socialist Party paid due attention to the protection of the cultural, linguistic and educational rights of the national minorities. These problems repeatedly appeared on the agenda of the party congresses, however they were violated by the parliamentarians from the Polish Socialist Party in the Sejm. There were analysed the party's projects, designed to provide territorial autonomy to the non-Polish population which was compactly inhabiting the south-eastern province of Poland. While defending the rights of the national minorities, the members of the Polish Socialist Party spoke in favour of the development of schooling with education in their native languages, the opening of a separate Ukrainian university in L’viv. They protested against the persecution of students and teachers of the Secret Ukrainian University in L’viv, introduction of utraquism in the school, numerus clausus, and the «ghetto benches» in the higher education institutions for the Jewish students. Keywords: Polish Socialist Party, Poland, educational activity, educational institutions, national minorities

Background. The modern practice of teaching and training the specialists of higher education, in particular, choral performance specialists, introduces new requirements to the content of education and organization of the educational process, emphasizing the importance and necessity of using the independent work of students in nowadays conditions. In this connection, there is a need to determine the directions of the independent work of students and to systematize this type of work in the educational process. Objectives. The purpose of the article is to define and theoretically substantiate all aspects of the independent work of students in the process of the vocal education for the further formation of their professional skills. Methods. To solve this task, the following methods were used: studying the state of the problem in the practice of the present (analysis of curricula content and educational and methodical literature); the analysis of academic progress and performing activity of the vocal students; the research and generalization of pedagogical experience. Results. In the vocal training, the independent work of students involves organizing their educational activities both during practice in the classroom and in the process of working outside the classroom in such a way as to get the intended result. Planning the independent work on solo singing allows finding the concrete ways of the development of vocal skills and criteria for evaluation in the professional training of a specialist. The essence of organization of the independent work of students in the process of learning singing is concluded in the creation and implementation of a specific system of tasks, which takes in account general didactic principles and the interdisciplinary interactions arising in the educational process in the formation of vocal abilities and skills. The planning of this work is carried out on the basis of both the focused activity of the teacher, who poses the necessary tasks and controls the results of their implementation, as well as the organization of the student’s own extra-curricular work, containing moments of introspection and self-assessment of the achieved results. So, the organization of the independent work of students in the process of singing education should be carried out necessarily taking into account the person-oriented approach. The independent work on solo singing is considered as a specific form of the educational activity of the student and is characterized by a number of the following psychological and pedagogical peculiarities. First, it is a continuation and extension of the vocal-performing activity in classroom organized expediently by the teacher, which stimulates students to the further professional work in the lessons-free time. In this case, the educational and cognitive activity of the student during his/her individual classes is called to act as a kind of the algorithm for the independent work on the preparation of the vocal concert program. Secondly, the student’s independent work on solo singing should be understood by him/her as a chosen and internally motivated activity, which includes: a) the awareness of the goals of his/her activities; b) the adoption or setting of a vocal-performing or vocal-methodical task; c) the self-organization in the distribution of the educational load in time; d) the adjustment of own work on the basis of self-control and self-esteem. Thirdly, the students’ independent work on solo singing should be a highly organized form of the educational activity, and the methods of its execution should be conditioned by the level of development a number of student’s personal qualities. These include: self-regulation, which involves a certain level of the self-awareness; an adequate self-esteem; active thinking; independence; time management skills; purposefulness; the complex of will qualities, as well as the so-called substantive self-regulation. An important indicator of the formation of the student’s substantive self-regulation is the availability of skills related to the definition of the goal and the final results of the proposed tasks. In determining the tasks for the independent work of students, it is necessary to cover several aspects: the complexity on theoretical and practical levels; the necessity to include tasks with increasing complexity, as well as use of interdisciplinary connections. The tasks for self-mastering of material should adhere to the following principles: 1) the principle of minimizing the level of the complexity and amount of scientific information, vocal exercises and compositions; 2) the principle of coherence of the content of the educational material for the independent work with the previously presented scientific information, studied vocal material during individual classes; the reflection in the content of essential information on the topic being studied, interdisciplinary connections, stylistic diversity of the vocal music; 3) the principle of the correspondence of the volume and the complexity of the selected vocal material to the real possibilities and individual characteristics of the students and to the time interval allocated in accordance with the curriculum; 4) the principle of the content-technological continuity between the forms and methods of independent study of the material by the students, the self-examination of vocal knowledge, skills and abilities. Also, the article deals with: a) the ways of organizing the independent work of students on solo singing; b) the plan of the independent work on a vocal composition; and c) the conditions for the effectiveness of the students’ independent work. Conclusion. So, the independent work on solo singing is considered as a specific form of the educational work of the student and is characterized as an activity that is purposeful, internally motivated, structured and adjusted by the student himself/herself. Its implementation involves a sufficient level of self-awareness, self-discipline, personal responsibility, and creativity of the learner, which allows one to consider the independent activities of students as a process of self-improvement and self-knowledge. Independent work is a necessary component of the vocational training of the singer and a specific form of his educational activity, which is characterized by certain psychological and pedagogical features, namely: - it organically complements and continues the vocal and performing activity during the individual lessons in the classroom, contributing to the unveiling of the student’s creative potential and its formation as a thinking artistic personality; - independent work should be perceived by a student as a chosen and internally motivated activity, since the development of the motivational sphere stimulates the growth of his professional interest in vocal performance and nurtures his/her ability to develop strategies for forming a system of vocal skills, hence, the strategies of success.

Background: Overweight and obesity are defined as abnormal or excessive fat accumulation that presents a risk factor to health. A crude population measure of obesity is the body mass index (BMI), which is used to classify weight status, overweight is the person with a BMI of 25 or more, while a person with a BMI equal to or more than 30 is considered obese. Objectives: The aim of the study was to assess public health students' perception on obesity &overweight health risks, clarify students' knowledge, behaviors and practices that increases risks of obesity and obesity-related diseases. Methods: A cross-sectional study was conducted to evaluate students Knowledge, Perception, Behavior and Practices towards obesity among students of public health in Umm Al-Qura University, in which 50% of students (136)were randomly selected using stratified sampling technique. Results: The study clarified that (69.9%) of students understand BMI-obesity relationship, while (30.9) didn’t know, the study showed that among 136 students,124 (91.2%) understand obesity -diabetes mellitus type 2 relationships. Likewise, 112 (82.4%) understand the relationship between obesity and hypertension. The study found that out of 136 students (72.8%) are aware that obesity is a risk factor for sleep apnea, referring t student’s practice of physical activity, study clarified that only 69.9%of students were practicing physical activity. Conclusion: The study concluded that there was a weakness in the perception and knowledge of students on BMI, study recommended for more concentration in academic activities to change this perception. The study concluded that the knowledge of students on major risk factors of obesity, relations of obesity with diabetes mellitus type 2, hypertension, sleep apnea, physical activity and weight control where acceptable. According to the study there were a problem in monitoring blood glucose and hypertension among overweight and obese students, which may be reflected in other health problems in the future. Recommendations: The study recommends for the introduction of extra educational and non-curricula programs on lifestyle, nutrition and obesity for public health student's, establishment of regular physical activities programs and strengthening of health education programs on overweight, obesity and other associated health problems inside and outside university campus. The study recommends for more researches to evaluate knowledge, perception, practice among public health and other students towards obesity.

Indigenous cross-cultural training has been around since the 1980s. It is often seen as a way to increase the skills and competency of staff engaged in providing service to Indigenous clients and customers, teaching Indigenous students within universities and schools, or working with Indigenous communities (Fredericks and Bargallie, “Indigenous”; “Which Way”). In this article we demonstrate how such training often exposes power, whiteness, and concepts of an Indigenous “other”. We highlight how cross-cultural training programs can potentially provide a setting in which non-Indigenous participants can develop a deeper realisation of how their understandings of the “other” are formed and enacted within a “white” social setting. Revealing whiteness as a racial construct enables people to see race, and “know what racism is, what it is not and what it does” (Bargallie, 262). Training participants can use such revelations to develop their racial literacy and anti-racist praxis (Bargallie), which when implemented have the capacity to transform inequitable power differentials in their work with Indigenous peoples and organisations.What Does the Literature Say about Cross-Cultural Training? An array of names are used for Indigenous cross-cultural training, including cultural awareness, cultural competency, cultural responsiveness, cultural safety, cultural sensitivity, cultural humility, and cultural capability. Each model takes on a different approach and goal depending on the discipline or profession to which the training is applied (Hollinsworth). Throughout this article we refer to Indigenous cross-cultural training as “cultural competence” or “cultural awareness” and discuss these in relation to their application within higher education institutions. While literature on health and human services programs in Australia, Canada, New Zealand, and other nation states provide clear definitions of terms such as “cultural safety”, cultural competence or cultural awareness is often lacking a concise and consistent definition.Often delivered as a half day or a one to two-day training course, it is unrealistic to think that Indigenous cultural competence can be achieved through one’s mere attendance and participation. Moreover, when courses centre on “cultural differences” and enable revelations about those differences they are in danger of presenting idealised notions of Indigeneity. Cultural competence becomes a process through which an Indigenous “other” is objectified, while very little is offered by way of translating knowledge and skills into practice when working with Indigenous peoples.What this type of learning has the capacity to do is oversimplify and reinforce racism and racist stereotypes of Indigenous peoples and Indigenous cultures. What is generally believed is that if non-Indigenous peoples know more about Indigenous peoples and cultures, relationships between Indigenous and non-Indigenous peoples will somehow improve. The work of Goenpul scholar Aileen Moreton-Robinson is vital to draw on here, when she asks, has the intellectual investment in defining our cultural differences resulted in the valuing of our knowledges? Has the academy become a more enlightened place in which to work, and, more important, in what ways have our communities benefited? (xvii)What is revealed in a range of studies – whether centring on racism and discrimination or the ongoing disparities across health, education, incarceration, employment, and more – is that despite forty plus years of training focused on understanding cultural differences, very little has changed. Indigenous knowledges continue to be devalued and overlooked. Everyday and structural racisms shape everyday experiences for Indigenous employees in Australian workplaces such as the Australian Public Service (Bargallie) and the Australian higher education sector (Fredericks and White).As the literature demonstrates, the racial division of labour in such institutions often leaves Indigenous employees languishing on the lower rungs of the employment ladder (Bargallie). The findings of an Australian university case study, discussed below, highlights how power, whiteness, and concepts of “otherness” are exposed and play out in cultural competency training. Through their exposure, we argue that better understandings about Indigenous Australians, which are not based on culture difference but personal reflexivity, may be gained. Revealing What Was Needed in the Course’s Foundation and ImplementationThis case study is centred within a regional Australian university across numerous campuses. In 2012, the university council approved an Aboriginal and Torres Strait Islander strategy, which included a range of initiatives, including the provision of cross-cultural training for staff. In developing the training, a team explored the evidence as it related to university settings (Anning; Asmar; Butler and Young; Fredericks; Fredericks and Thompson; Kinnane, Wilks, Wilson, Hughes and Thomas; McLaughlin and Whatman). This investigation included what had been undertaken in other Australian universities (Anderson; University of Sydney) and drew on the recommendations from earlier research (Behrendt, Larkin, Griew and Kelly; Bradley, Noonan, Nugent and Scales; Universities Australia). Additional consultation took place with a broad range of internal and external stakeholders.While some literature on cross-cultural training centred on the need to understand cultural differences, others exposed the problems of focusing entirely on difference (Brach and Fraser; Campinha-Bacote; Fredericks; Spencer and Archer; Young). The courses that challenged the centrality of cultural difference explained why race needed to be at the core of its training, highlighting its role in enabling discussions of racism, bias, discrimination and how these may be used as means to facilitate potential individual and organisational change. This approach also addressed stereotypes and Eurocentric understandings of what and who is an Indigenous Australian (Carlson; Gorringe, Ross and Forde; Hollinsworth; Moreton-Robinson). It is from this basis that we worked and grew our own training program. Working on this foundational premise, we began to separate content that showcased the fluidity and diversity of Indigenous peoples and refrained from situating us within romantic notions of culture or presenting us as an exotic “other”. In other words, we embraced work that responded to non-Indigenous people’s objectified understandings and expectations of us. For example, the expectation that Indigenous peoples will offer a Welcome to Country, performance, share a story, sing, dance, or disseminate Indigenous knowledges. While we recognise that some of these cultural elements may offer enjoyment and insight to non-Indigenous people, they do not challenge behaviours or the nature of the relationships that non-Indigenous people have with Aboriginal and Torres Strait Islander peoples (Bargallie; Fredericks; Hollinsworth; Westwood and Westwood; Young).The other content which needed separating were the methods that enabled participants to understand and own their standpoints. This included the use of critical Indigenous studies as a form of analysis (Moreton-Robinson). Critical race theory (Delgado and Stefancic) was also used as a means for participants to interrogate their own cultural positionings and understand the pervasive nature of race and racism in Australian society and institutions (McLaughlin and Whatman). This offered all participants, both non-Indigenous and Indigenous, the opportunity to learn how institutional racism operates, and maintains discrimination, neglect, abuse, denial, and violence, inclusive of the continued subjugation that exists within higher education settings and broader society.We knew that the course needed to be available online as well as face-to-face. This would increase accessibility to staff across the university community. We sought to embed critical thinking as we began to map out the course, including the theory in the sections that covered colonisation and the history of Indigenous dispossession, trauma and pain, along with the ongoing effects of federal and state policies and legislations that locates racism at the core of Australian politics. In addition to documenting the ongoing effects of racism, we sought to ensure that Indigenous resistance, agency, and activism was highlighted, showing how this continues, thus linking the past to the contemporary experiences of Indigenous peoples.Drawing on the work of Bargallie we wanted to demonstrate how Aboriginal and Torres Strait Islander peoples experience racism through systems and structures in their everyday work with colleagues in large organisations, such as universities. Participants were asked to self-reflect on how race impacts their day-to-day lives (McIntosh). The final session of the training focused on the university’s commitment to “Closing the Gap” and its Reconciliation Action Plan (RAP). The associated activity involved participants working individually and in small groups to discuss and consider what they could contribute to the RAP activities and enact within their work environments. Throughout the training, participants were asked to reflect on their personal positioning, and in the final session they were asked to draw from these reflections and discuss how they would discuss race, racism and reconciliation activities with the governance of their university (Westwood and Westwood; Young).Revelations in the Facilitators, Observers, and Participants’ Discussions? This section draws on data collected from the first course offered within the university’s pilot program. During the delivery of the in-person training sessions, two observers wrote notes while the facilitators also noted their feelings and thoughts. After the training, the facilitators and observers debriefed and discussed the delivery of the course along with the feedback received during the sessions.What was noticed by the team was the defensive body language of participants and the types of questions they asked. Team members observed how there were clear differences between the interest non-Indigenous participants displayed when talking about Aboriginal and Torres Strait Islander peoples and a clear discomfort when they were asked to reflect on their own position in relation to Indigenous people. We noted that during these occasions some participants crossed their arms, two wrote notes to each other across the table, and many participants showed discomfort. When the lead facilitator raised this to participants during the sessions, some expressed their dislike and discomfort at having to talk about themselves. A couple were clearly unhappy and upset. We found this interesting as we were asking participants to reflect and talk about how they interpret and understand themselves in relation to Indigenous people and race, privilege, and power.This supports the work of DiAngelo who explains that facilitators can spend a lot of time trying to manage the behaviour of participants. Similarly, Castagno identifies that sometimes facilitators of training might overly focus on keeping participants happy, and in doing so, derail the hard conversations needed. We did not do either. Instead, we worked to manage the behaviours expressed and draw out what was happening to break the attempts to silence racial discussions. We reiterated and worked hard to reassure participants that we were in a “safe space” and that while such discussions may be difficult, they were worth working through on an individual and collective level.During the workshop, numerous emotions surfaced, people laughed at Indigenous humour and cried at what they witnessed as losses. They also expressed anger, defensiveness, and denial. Some participants revelled in hearing answers to questions that they had long wondered about; some openly discussed how they thought they had discovered a distant Aboriginal relative. Many questions surfaced, such as why hadn’t they ever been told this version of Australian history? Why were we focusing on them and not Aboriginal people? How could they be racist when they had an Aboriginal friend or an Aboriginal relative?Some said they felt “guilty” about what had happened in the past. Others said they were not personally responsible or responsible for the actions of their ancestors, questioning why they needed to go over such history in the first place? Inter-woven within participants’ revelations were issues of racism, power, whiteness, and white privilege. Many participants took a defensive stance to protect their white privilege (DiAngelo). As we worked through these issues, several participants started to see their own positionality and shared this with the group. Clearly, the revelation of whiteness as a racial construct was a turning point for some. The language in the group also changed for some participants as revelations emerged through the interrogation and unpacking of stories of racism. Bargallie’s work exploring racism in the workplace, explains that “racism”, as both a word and theme, is primarily absent in conversations amongst non-Indigenous colleagues. Despite its entrenchment in the dialogue, it is rarely, if ever addressed. In fact, for many non-Indigenous people, the fear of being accused of racism is worse than the act of racism itself (Ahmed; Bargallie). We have seen this play out within the media, sport, news bulletins, and more. Lentin describes the act of denying racism despite its existence in full sight as “not racism”, arguing that its very denial is “a form of racist violence” (406).Through enhancing racial literacy, Bargallie asserts that people gain a better understanding of “what racism is, what racism is not and how race works” (258). Such revelations can work towards dismantling racism in workplaces. Individual and structural racism go hand-in-glove and must be examined and addressed together. This is what we wanted to work towards within the cultural competency course. Through the use of critical Indigenous studies and critical race theory we situated race, and not cultural difference, as central, providing participants with a racial literacy that could be used as a tool to challenge and dismantle racism in the workplace.Revelations in the Participant Evaluations?The evaluations revealed that our intention to disrupt the status quo in cultural competency training was achieved. Some of the discussions were difficult and this was reflected in the feedback. It was valuable to learn that numerous participants wanted to do more through group work, conversations, and problem resolution, along with having extra reading materials. This prompted our decision to include extra links to resource learning materials through the course’s online site. We also opted to provide all participants with a copy of the book Indigenous Australia for Dummies (Behrendt). The cost of the book was built into the course and future participants were thankful for this combination of resources.One unexpected concern raised by participants was that the course should not be “that hard”, and that we should “dumb down” the course. We were astounded considering that many participants were academics and we were confident that facilitators of other mandatory workplace training, for example, staff Equal Employment Opportunity (EEO), Fire Safety, Risk Management, Occupational Health and Safety, Discrimination and more, weren’t asked to “dumb down” their content. We explained to the participants what content we had been asked to deliver and knew their responses demonstrated white fragility. We were not prepared to adjust the course and dumb it down for white understandings and comfortabilities (Leonardo and Porter).Comments that were expected included that the facilitators were “passionate”, “articulate”, demonstrated “knowledge” and effectively “dealt with issues”. A couple of the participants wrote that the facilitators were “aggressive” or “angry”. This however is not new for us, or new to other Aboriginal women. We know Aboriginal women are often seen as “aggressive” and “angry”, when non-Indigenous women might be described as “passionate” or “assertive” for saying exactly the same thing. The work of Aileen Moreton-Robinson in Australia, and the works of numerous other Aboriginal women provide evidence of this form of racism (Fredericks and White; Bargallie; Bond). Internationally, other Indigenous women and women of colour document the same experiences (Lorde). Participants’ assessment of the facilitators is consistent with the racism expressed through racial microaggression outside of the university, and in other organisations. This is despite working in the higher education sector, which is normally perceived as a more knowledgeable and informed environment. Needless to say, we did not take on these comments.The evaluations did offer us the opportunity to adjust the course and make it stronger before it was offered across the university where we received further evaluation of its success. Despite this, the university decided to withdraw and reallocate the money to the development of a diversity training course that would cover all equity groups. This meant that Aboriginal and Torres Strait Islander peoples would be covered along with sexual diversity, gender, disability, and people from non-English speaking backgrounds. The content focused on Aboriginal and Torres Strait Islander peoples was reduced to one hour of the total course. Including Aboriginal and Torres Strait Islander peoples in this way is not based on evidence and works to minimise Indigenous Australians and their inherent rights and sovereignty to just another “equity group”. Conclusion We set out to develop and deliver a cross-cultural course that was based on evidence and a foundation of 40 plus years’ experience in delivering such training. In addition, we sought a program that would align with the university’s Reconciliation Action Plan and the directions being undertaken in the sector and by Universities Australia. Through engaging participants in a process of critical thinking centring on race, we developed a training program that successfully fostered self-reflection and brought about revelations of whiteness.Focusing on cultural differences has proven ineffective to the work needed to improve the lives of Indigenous Australian peoples. Recognising this, our discussions with participants directly challenged racist and negative stereotypes, individual and structural racism, prejudices, and white privilege. By centring race over cultural difference in cultural competency training, we worked to foster self-revelation within participants to transform inequitable power differentials in their work with Indigenous peoples and organisations. The institution’s disbandment and defunding of the program however is a telling revelation in and of itself, highlighting the continuing struggle and importance of placing additional pressure on persons, institutions, and organisations to implement meaningful structural change. ReferencesAhmed, Sara. On Being Included: Racism and Diversity in Institutional Life. Duke University Press, 2012.Anderson, Ian. “Advancing Indigenous Health through Medical Education”. 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This study examined the observed effects of horse-riding which took place as an extra-curricula activity within the school day. The three children in the case study were primary aged students from a Canberra primary school who have an intellectual disability requiring high support. The criteria for selection was on the basis of how long they had taken part in the horse-riding programme. The three children were either just about to start or had just started the programme and had no previous experience with horses or horse-riding. The aim of the study was to explore the effects that the horse-riding programme had on the children's behaviour, attitudes and the way they communicated when riding. The children's behaviour was observed in the different settings of the school and the stables environment. Certain individual behaviours were observed and recorded on a weekly basis for an eight week period. Audio-recordings of behaviour took place as well as interviews both before and after the eight week period, from teachers, riding instructors, helpers, and parents. Whilst the case study could not be said to be large enough to be representative of all children with intellectual disabilities attending this horse-riding programme, in general some common themes relating to counselling emerged which corresponded with other studies referred to in the literature. These include positive effects such as a general sense of well-being and a feeling of success whilst being in control of the horse. An emerging empathy and closeness of each child with their particular horse was observed over time, which appeared to lead to increased communication. This took place whilst the children were talking or communicating to the horse or in the presence of the horse.