Journal articles on the topic 'Teachers' assistants Victoria Melbourne'

Beberapa tahun belakangan ini telah terjadi krisis pembelajaran bahasa Indonesia di Australia. Padahal, pembelajaran bahasa Indonesia berperan sebagai soft diplomacy yang memanfaatkan strategi kebahasaan guna membangun pengertian dan akhirnya terjalin kerja sama antarnegara. Masalah penelitian ini adalah bagaimana eksistensi program bahasa Indonesia dan krisis pembelajaran bahasa Indonesia di Australia? dan bagaimana keterlibatan diaspora Indonesia di Australia dalam menguatkan pembelajaran bahasa Indonesia di Australia. Tujuan penelitian ini adalah mengungkapkan eksistensi program bahasa Indonesia dan krisis pembelajaran bahasa Indonesia di Australia, serta keterlibatan diaspora Indonesia dalam penguatan pembelajaran bahasa Indonesia di Australia. Penelitian ini menggunakan metode deskriptif kualitatif dengan pendekatan pembelajaran bahasa kedua untuk menggali kegiatan program bahasa yang diikuti oleh diaspora dalam meningkatkan minat dan pemerolehan bahasa pemelajar bahasa Indonesia di Australia. Sumber data utama yang digunakan adalah program kegiatan diaspora Indonesia di Australia, khususnya di Melbourne, Victoria pada tahun 2017, antara lain Huntingtower Immersion day, Victorian Indonesian Language Teacher Association Immersion Day, Indonesian Food and Trade Festival, perayaan Hari Batik Nasional di KJRI Melbourne, dan program bahasa Indonesia di The University of Melbourne. Sementara itu, data pendukung yang digunakan, yaitu buku dan referensi lain terkait dengan kegiatan diaspora Indonesia dan pembelajaran bahasa Indonesia di Australia. Pengumpulan data dilakukan melalui dokumen, observasi langsung, dan wawancara mendalam dengan diaspora Indonesia di Australia. Proses analisis data, antara lain mengklasifikasi data kegiatan diaspora yang mendukung pembelajaran bahasa Indonesia; menganalisis data sesuai dengan topik penelitian; dan menyimpulkan hasil analisis. Hasil penelitian menunjukkan bahwa telah terjadi krisis pembelajaran bahasa Indonesia di Australia dengan adanya penutupan program bahasa Indonesia seiring dengan penurunan minat pemelajar bahasa indonesia. Diaspora Indonesia turut mendukung penguatan pembelajaran bahasa Indonesia, antara lain melaksanakan immersion day (kelas imersi/pembauran); pemahaman budaya Indonesia melalui pagelaran batik dan festival makanan Indonesia; dan Indonesian language teacher assistant atau dosen tamu di program bahasa Indonesia. Program kegiatan yang dilakukan oleh diaspora Indonesia, baik melalui sekolah, universitas, organisasi pengajar bahasa Indonesia di Australia, maupun perkumpulan orang Australia dan Indonesia tersebut diharapkan dapat menarik minat pemelajar bahasa Indonesia.

Bicultural, personality, and pedagogical competences in the perspective of BIPA language assistantsIn 2019, there were 63.022 learners of Indonesian as a foreign language in Victorian schools, Australia. They were facilitated by 263 Indonesian Language for Foreign Speakers (BIPA) local teachers. Due to a shortage of BIPA local teachers, the Department of Education and Training Victoria had recruited language assistants from Indonesia. This study is aimed to describe the required skillsets of BIPA language assistants to support their duties. The data were collected through interviews, an inventory, observations, and stories of eight Indonesian language assistants with one year of experience. The findings reveal that the language assistants need to develop bicultural, personality and pedagogical competences. These competences should become the reference for developing workshop materials for future BIPA language assistants.Keywords: BIPA teachers, bicultural competences, personality competences, pedagogical competencesKompetensi bikultural, kepribadian, dan pedagogik dalam perspektif guru bantu BIPAPada tahun 2019 terdapat 63.022 siswa Victoria, Australia, yang mempelajari bahasa Indonesia sebagai bahasa asing. Mereka dibimbing oleh 263 guru BIPA. Karena jumlah guru tidak memadai, maka Department of Education and Training Victoria merekrut guru bantu (language assistant) dari Indonesia. Penelitian ini bertujuan untuk mendeskripsikan berbagai kompetensi yang perlu dimiliki guru bantu untuk menunjang pelaksanaan tugasnya. Data dikumpulkan dari wawancara, inventori, observasi, dan deskripsi pengalaman dari delapan guru bantu selama satu tahun mengajar. Hasil penelitian menunjukkan bahwa guru bantu perlu mengembangkan kompetensi bikultural, kompetensi kepribadian, dan kompetensi pedagogik. Ketiga kompetensi ini sebaiknya dijadikan bahan workshop pada pembekalan guru bantu di lembaga pengirim.Kata kunci: guru BIPA, kompetensi bikultural, kompetensi kepribadian, kompetensi pedagogik

Des English was a person of great charm, innovation, and inner strength. His early death at the age of 44 in 1977 came as a bitter blow not only for his family but for the many teachers and parents he had influenced and guided in respectively providing and in seeking educational opportunities for children with disabilities. Des grew up in a small town in Victoria called Donnybrook, north of Melbourne. He was educated by the Marist Brothers at Kilmore College, and in the 50’s trained as a primary teacher at Geelong Teachers College, from which he gained an extension of one year to study as a Special Teacher at Melbourne Teachers College. His first appointment was as an Opportunity Grade teacher at North Melbourne State School. His talent for leadership surfaced early and in his second appointment he became Principal of Footscray Special School for children and adolescents with intellectual disability. Throughout the rest of his career he gained one promotion after another to the Principal positions at Ormond, Travencore and St. Alban’s Special schools. I was fortunate to work as a deputy principal with him throughout his last two appointments.

This paper aims to observe how the Australian COVID-19 restrictions influenced higher education, teachers’ and students’ lives. Before the pandemic, the higher education sector was the largest serviced based sector in Australia and overly depended on international students’ fee income. The academic year of 2020 started as usual with 141703 higher education enrolments of overseas students, mainly students from Asia. However, they did not arrive due to the strict border closure. Travel restrictions were put in place from China from 1 February 2020, later from other countries worldwide. That significantly affected international students' travel from Asia directly before the start of the new academic year. Consequently, many institutions have transitioned from campus-based courses to online delivery. Besides, numerous academic lecturers and professional staff have been invited to the expression of interest in a voluntary and, of course, involuntary redundancy program. Most vacant positions have been frozen, and various saving programs have been implied. Owing to the toughest rules and strictest restrictions, Australian borders remained closed for over 600 days. Melbourne was under six lockdowns totalling 265 days since March 2020, which resulted in the author’s experience of three semester-long remote teaching at one of the biggest and most prominent universities in Melbourne without any personal contact with international students. The author lived and worked in Melbourne during the COVID-19 era, so this study is based on her perspectives and experiences extended with a wide empirical evaluation of secondary data about the Australian academic sector between 2020 and 2021.

This year marks the first decade of operations for the Gene Technology Access Centre (GTAC). The decade has seen a grassroots initiative by a small group of eminent research scientists and dedicated personnel from the University High School in Melbourne grow into a specialist education centre in cell and molecular biology that attracts over 6000 students and their teachers each year. GTAC has not only refocused student and teacher attention on the interdisciplinary nature of contemporary biology, but has also highlighted how a ?centre model for learning?, based upon collaboration and partnerships, can exist within ?the school system? and meet the needs of students and teachers from across Victoria and beyond.

Research highlights that early childhood teachers (ECTs) hold varied opinions on the value of superhero play (SP) to young children’s learning and development. This study sought to investigate how ECTs in Victoria are responding to superhero play, and to examine the beliefs that underpin their responses. Interviews were conducted with eight ECTs from the Bayside area in Melbourne. The study revealed that while the majority of the teachers interviewed responded to children’s superhero play in a variety of ways, there were a number of barriers to supporting superhero play in early childhood education and care settings. This paper concludes by identifying the value of ECTs engaging in critical reflection to ensure that their responses to superhero play are based on professional knowledge that is informed by theory and research.

Commonwealth Scientific Industrial Research Organization (Ed.) 1994: Insects- a World of Diversity. - C.S.I.R.O., Information Services, 314 Albert Street, East Melbourne, Victoria 3002, Australia. CDROM Version 1.0 and printed Teachers' Guide, 104 pp (A4 size, alternatively spiralbound 17.5 x 24.5 em). CD-ROM available for both Windows and Macintosh versions. System requirements: Windows: IBM-compatibel computer 386-33 or faster, super VGA video card and monitor; 4Mb of RAM, Microsoft Windows 3.1 or later, Microsoft Windows compatible digital audio card and CD-ROM drive. Macintosh: Apple Macintosh computer, 13 inch colour monitor (or larger), 4Mb of RAM, CD-ROM drive and Quicktime 1.6 or later(providedonCD).Price: CD-ROM: AUD 109.-,CD-ROMandTeachers' GuideAUD 129.-.

BackgroundHumans are by nature a social species, with much of human experience spent in social interaction. Unsurprisingly, social functioning is crucial to well-being and quality of life across the lifespan. While early intervention for social problems appears promising, our ability to identify the specific impairments underlying their social problems (eg, social communication) is restricted by a dearth of accurate, ecologically valid and comprehensive child-direct assessment tools. Current tools are largely limited to parent and teacher ratings scales, which may identify social dysfunction, but not its underlying cause, or adult-based experimental tools, which lack age-appropriate norms. The present study describes the development and standardisation of Paediatric Evaluation of Emotions, Relationships, and Socialisation(PEERS®), an iPad-based social skills assessment tool.MethodsThe PEERS project is a cross-sectional study involving two groups: (1) a normative group, recruited from early childhood, primary and secondary schools across metropolitan and regional Victoria, Australia; and (2) a clinical group, ascertained from outpatient services at The Royal Children’s Hospital Melbourne (RCH). The project aims to establish normative data for PEERS®, a novel and comprehensive app-delivered child-direct measure of social skills for children and youth. The project involves recruiting and assessing 1000 children aged 4.0–17.11 years. Assessments consist of an intellectual screen, PEERS® subtests, and PEERS-Q, a self-report questionnaire of social skills. Parents and teachers also complete questionnaires relating to participants’ social skills. Main analyses will comprise regression-based continuous norming, factor analysis and psychometric analysis of PEERS® and PEERS-Q.Ethics and disseminationEthics approval has been obtained through the RCH Human Research Ethics Committee (34046), the Victorian Government Department of Education and Early Childhood Development (002318), and Catholic Education Melbourne (2166). Findings will be disseminated through international conferences and peer-reviewed journals. Following standardisation of PEERS®, the tool will be made commercially available.

Student Evaluation of Teaching (SET) results play an important role in academic staff performance evaluation, but also in promotion processes. However, there is much evidence to suggest that the SET used in most universities across the Anglosphere has traditionally penalised female academics. As universities manage the recovery phase of the COVID-19 pandemic, they will also need to take into account the effect of remote teaching on the validity of student evaluation data. Given SET are critical to promotion success, it is important to then understand the gendered effect of remote teaching on student evaluations. We aimed to evaluate how intrusions of family life, academics’ home environment and competence with remote teaching technology of female academics were viewed by students and if there were noticeable differences in SET data. We analysed 22,485 SET data over 2019 (pre-COVID, face-to-face teaching) and 2020 (COVID-lockdowns, remote teaching) for female and male academics, matched with student gender, in the multidisciplinary First Year College at Victoria University, Melbourne Australia. Our results showed that there were no differences in the score ratings for teacher gender. However, the qualitative data showed that whilst overall there were overwhelmingly positive comments for both male and female teachers, there was an increase in the negative comments on teaching style by male students toward their female teachers during remote teaching and overall more comments relating to attitude. We speculate that this would have a negative impact on the confidence of teaching-intensive female academics hindering their leadership aspirations and career progression in academia.

There is growing recognition that literacy learning takes place in the years prior to formal schooling and that young children develop literacy-like behaviours through exposure to interactions in shared contexts in which literacy is a component. Despite this, there are few assessments that measure the very early literacy skills that children develop before 36 months of age. This article reports on the design and validation of a new instrument – the Early Literacy Engagement Assessment (ELEA). This tool was developed to provide insights into the impact of Conversational Reading, a key pedagogical strategy implemented at Families as First Teachers playgroups, on young children’s early receptive and expressive vocabulary and literacy skills. The instrument was trialled with 104 children living in locations across Melbourne, Victoria, and 39 Aboriginal children living in remote communities in the Northern Territory. The trial process was undertaken in two phases: (1) a technical assessment to test item consistency, characteristics and placement and (2) concurrent validity testing against items from the Clinical Evaluation of Language Fundamentals Preschool-2 tool. The findings from the trial and validation process indicate that overall the ELEA discriminates well between children of high and low ability, and it is a useful tool in the authentic assessment of expressive and receptive vocabulary skills in young children.

Abstract This study investigates achievement in second language learning (Chinese) in primary school in relation to learner variables such as amount and duration of instruction and home language background.1 Currently in the State of Victoria it is recommended that all students learn a second language from the beginning of primary school to the end of Year 10. As the majority of students in some LOTE (Languages Other Than English) classes such as Chinese are background speakers, some parents and teachers are concerned that non-background learners can be disadvantaged compared with classmates who have some exposure to the LOTE outside school. In order to examine whether home language use has any impact on achievement, we developed a test of four skills and administered it to Year 6 students in two primary schools in Melbourne. The results showed that Chinese background students scored much higher than non-Chinese background students in all four areas. However a close examination of the data revealed that other variables such as Chinese study outside school and the number of years of study at school also influenced the test scores. This research has strong implications for developing a LOTE curriculum for both background and non-background speakers.

PurposeThis paper focuses on the donation in 1888 of a Sèvres Vase to the Education Department of Victoria after the International Exhibition in Melbourne. Using the vase as its focus the paper reflects on what this donation may be able to tell us about the impact, primarily on education, of a series of International Exhibitions held both in Australia and internationally between 1851 and 1900. The life of the Sèvres vase highlights the potential of the Exhibitions for the exchange of ideas internationally, the influence of the International Exhibition movement on education and the links between a 19th-century gift and the teaching of Art in 1930s Melbourne.Design/methodology/approachThe paper examines one object in relation to education in its wider historical context through a reading of the archival records relating to the Melbourne Teacher’s Training College and Melbourne High School.FindingsThe influence of the educational exhibits of the 1888 Centennial International Exhibition held in Melbourne are shown to have had an impact on the design of the Melbourne Teachers Training College.Originality/valueThis paper provides a new and original perspective on the Melbourne Teachers Training College and its foundation through its library and museum collections.

Abstract – The role of graduate teaching assistants (GTAs) is becoming more demanding as engineering education places an increased emphasis on teamwork and design. For undergraduate students to excel, GTAs must help them form well-functioning teams and encourage them to operate as self-directed learners. In other words, GTAs should operate more as coaches rather than teachers. Many GTAs, unfortunately, lack the basic competencies of to perform as a coach. In this work, we present a 3-hour workshop designed to address this skills gap. The role of a coach and basic theoretical concepts, as well as a simple tool to elicit self-reflection in students are presented through a series of experiential exercises and discussions. The exercises also give participants an opportunity to practice these newly acquired skills while developing confidence in identifying scenarios where the tool may be applied. This workshop has been executed once with a group of 10 graduate engineering students at the University of Victoria. Survey results have been encouraging, we believe that the participants successfully acquired basic coaching competencies and applied them to their interactions with undergraduate students.

04–115Ammon, Ulrich. Sprachenpolitik in Europa – unter dem vorrangigen Aspekt von Deutsch als Fremdsprache (1). [Policy towards languages in Europe with special reference to German as a foreign language (1).] Deutsch als Fremdsprache (Leipzig, Germany), 4 (2003), 195–209.04–116Browett, Julie (U. of Tasmania, Australia; Email: Julie.Browett@utas.edu.au). Culture: are we speaking the same language? Teachers' conceptual frameworks of culture. Babel (Victoria/Melbourne, Australia), 38, 2 (2003), 18–25.

Teachers have the ability to influence a child’s sense of belonging and peer relationships in the classroom which are important for a child’s social development. Currently, little is known about the ways in which they do this. Vygotsky’s concept of the social situation of development and Hedegaard’s model for learning and development were used to discuss the conditions teachers created that promote peer relationships within the classroom. Digital video observations and interview of one grade 1 classroom teacher from the western suburbs of Melbourne, Victoria were analysed using Hedegaard’s dialectical-interactive approach. This paper demonstrates how the societal demands on institutions influence the activity settings that students participate in and argues that teachers need to create conditions for peer interactions that satisfy societal needs as well as being meaningful for their students and their social situation of development.

We explore the beginnings of professional coaching/mentoring relationships between teachers and university mentors in an Australian school. Often overlooked, initial steps are crucial, holding the seeds of eventual success or failure. Our mentoring program was undertaken in a large, independent, co-educational school in suburban Melbourne, Victoria. In our constructivist study, underpinned by our desire to explore on the lived experiences of others, we report on the understandings of three of the mentors/researchers and the teachers that they worked with. We gathered data from teacher-written statements and mentor journals. Using thematic analysis, we developed our findings, performing epoché as we hold both insider and outsider mentor/researcher perspectives. We present our findings under two broad headings: The prior understandings held by all and addresses positions, assertions and anticipations; and First meetings, finding accords, noticing resistances, and recognizing difficulties. We found that the apparent simplicity of first steps masked great complexity. No one entered the first meeting as an “empty vessel.” Some relationships were more problematic than others. Our goals as transformational educator/mentors were to foster deep collaborative, professional relationships with our mentees but were hampered by inherent differences of understanding with the school who sought transactional coaches. Clarity in intent from the outset is crucial to program success.

07–91Almaguer, Isela (The U Texas-Pan American, USA), Effects of dyad reading instruction on the reading achievement of Hispanic third-grade English language learners. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 509–526.07–92Almarza, Dario J. (U Missouri-Columbia, USA), Connecting multicultural education theories with practice: A case study of an intervention course using the realistic approach in teacher education. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 527–539.07–93Arkoudis, Sophie (U Melbourne, Australia), Negotiating the rough ground between ESL and mainstream teachers. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.4 (2006), 415–433.07–94Arteagoitia, Igone, Elizabeth R. Howard, Mohammed Louguit, Valerie Malabonga & Dorry M. Kenyon (Center for Applied Linguistics, USA), The Spanish developmental contrastive spelling test: An instrument for investigating intra-linguistic and crosslinguistic influences on Spanish-spelling development. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 541–560.07–95Branum-Martin, Lee (U Houston, USA; Lee.Branum-Martin@times.uh.edu),Paras D. Mehta, Jack M. Fletcher, Coleen D. Carlson, Alba Ortiz, Maria Carlo & David J. Francis, Bilingual phonological awareness: Multilevel construct validation among Spanish-speaking kindergarteners in transitional bilingual education classrooms. Journal of Educational Psychology (American Psychological Association) 98.1 (2006), 170–181.07–96Brown, Clara Lee (The U Tennessee, Knoxville, USA), Equity of literacy-based math performance assessments for English language learners. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 337–363.07–97Callahan, Rebecca M. (U Texas, USA), The intersection of accountability and language: Can reading intervention replace English language development?Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 1–21.07–98Cavallaro, Francesco (Nanyang Technological U, Singapore), Language maintenance revisited: An Australian perspective. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 561–582.07–99Cheung, Alan & Robert E. Slavin (Center for Data-Driven Reform in Education, USA), Effective reading programs for English language learners and other language-minority students. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 244–267.07–100Courtney, Michael (Springdale Public Schools, USA), Teaching Roberto. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 475–484.07–101Creese, Angela (U Birmingham, UK), Supporting talk? Partnership teachers in classroom interaction. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.4 (2006), 434–453.07–102Davison, Chris (U Hong Kong, China), Collaboration between ESL and content teachers: How do we know when we are doing it right?International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.4 (2006), 454–475.07–103de Jong, Ester (U Florida, USA), Integrated bilingual education: An alternative approach. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 22–44.07–104Domínguez, Higinio (U Texas at Austin, USA), Bilingual students' articulation and gesticulation of mathematical knowledge during problem solving. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 269–293.07–105Duren Green, Tonika, MyLuong Tran & Russell Young (San Diego State U, USA), The impact of ethnicity, socioeconomic status, language, and training program on teaching choice among new teachers in California. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 583–598.07–106García-Nevarez, Ana G. (California State U, Sacramento, USA), Mary E. Stafford & Beatriz Arias, Arizona elementary teachers' attitudes toward English language learners and the use of Spanish in classroom instruction. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 295–317.07–107Gardner, Sheena (U Warwick, UK), Centre-stage in the instructional register: Partnership talk in Primary EAL. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.4 (2006), 476–494.07–108Garza, Aimee V. & Lindy Crawford (U Colorado at Colorado Springs, USA), Hegemonic multiculturalism: English immersion, ideology, and subtractive schooling. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 598–619.07–109Hasson, Deborah J. (Florida State U, USA), Bilingual language use in Hispanic young adults: Did elementary bilingual programs help?Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 45–64.07–110Helmberger, Janet L. (Minneapolis Public Schools, USA), Language and ethnicity: Multiple literacies in context, language education in Guatemala. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 65–86.07–111Johnson, Eric (Arizona State U, USA), WAR in the media: Metaphors, ideology, and the formation of language policy. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 621–640.07–112Kandel, Sonia (U Pierre Mendes, France; Sonia.Kandel@upmf-grenoble.fr),Carlos J. Álvarez & Nathalie Vallée, Syllables as processing units in handwriting production. Journal of Experimental Psychology: Human Perception and Performance (American Psychological Association) 32.1 (2006), 18–31.07–113Laija-Rodríguez, Wilda (California State U, USA), Salvador Hector Ochoa & Richard Parker, The crosslinguistic role of cognitive academic language proficiency on reading growth in Spanish and English. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 87–106.07–114Langdon, Henriette W. (San José State U, USA),Elisabeth H. Wiig & Niels Peter Nielsen, Dual-dimension naming speed and language-dominance ratings by bilingual Hispanic adults. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 319–336.07–115Lee, Steven K. (Portland State U, USA), The Latino students’ attitudes, perceptions, and views on bilingual education. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 107–122.07–116Leung, Constant (King's College London, UK; constant.leung@kcl.ac.uk), Language and content in bilingual education. Linguistics and Education (Elsevier) 16.2 (2005), 238–252.07–117Lindholm-Leary, Kathryn (San Jose State U, USA) & Graciela Borsato, Hispanic high schoolers and mathematics: Follow-up of students who had participated in two-way bilingual elementary programs. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 641–652.07–118López, María G. & Abbas Tashakkori (Florida International U, USA), Differential outcomes of two bilingual education programs on English language learners. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 123–144.07–119Lung, Rachel (Lingnan U, Hong Kong, China; wclung@ln.edu.hk), Translation training needs for adult learners. Babel (John Benjamins) 51.3 (2005), 224–237.07–120MacSwan, Jeff (Arizona State U, USA) & Lisa Pray, Learning English bilingually: Age of onset of exposure and rate of acquisition among English language learners in a bilingual education program. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 653–678.07–121Monzó, Lilia D. (U California, Los Angeles, USA), Latino parents' ‘choice’ for bilingual education in an urban California school: language politics in the aftermath of proposition 227. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 365–386.07–122Mugaddam, Abdel Rahim Hamid (U Khartoum, Sudan), Language status and use in Dilling City, the Nuba Mountains. Journal of Multilingual and Multicultural Development (Multilingual Matters) 27.4 (2006), 290–304.07–123Napier, Jemina (Macquarie U, Australia; jemina.napier@ling.mq.edu.au), Training sign language interpreters in Australia: An innovative approach. Babel (John Benjamins) 51.3 (2005), 207–223.07–124Oladejo, James (National Kaohsiung Normal U, Taiwan), Parents’ attitudes towards bilingual education policy in Taiwan. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 147–170.07–125Paneque, Oneyda M. (Barry U, USA) & Patricia M. Barbetta, A study of teacher efficacy of special education teachers of English language learners with disabilities. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 171–193.07–126Proctor, Patrick C. (Center for Applied Special Technology, USA), Diane August, María S. Carlo & Catherine Snow, The intriguing role of Spanish language vocabulary knowledge in predicting English reading comprehension. Journal of Educational Psychology (American Psychological Association) 98.1 (2006), 159–169.07–127Ramírez-Esparza, Nairán (U Texas, USA; nairan@mail.utexas.edu), Samuel D. Gosling, Verónica Benet-Martínez, Jeffrey P. Potter & James W. Pennebaker, Do bilinguals have two personalities? A special case of cultural frame switching. Journal of Research in Personality (Elsevier) 40.2 (2006), 99–120.07–128Ramos, Francisco (Loyola Marymount U, USA), Spanish teachers’ opinions about the use of Spanish in mainstream English classrooms before and after their first year in California. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 411–433.07–129Reese, Leslie (California State U, USA),Ronald Gallimore & Donald Guthrie, Reading trajectories of immigrant Latino students in transitional bilingual programs. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 679–697.07–130Rogers, Catherine, L. (U South Florida USA; crogers@cas.usf.edu),Jennifer J. Lister, Dashielle M. Febo, Joan M. Besing & Harvey B. Abrams, Effects of bilingualism, noise and reverberation on speech perception by listeners with normal hearing. Applied Psycholinguistics (Cambridge University Press) 27.3 (2006), 465–485.07–131Sandoval-Lucero, Elena (U Colorado at Denver, USA), Recruiting paraeducators into bilingual teaching roles: The importance of support, supervision, and self-efficacy. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 195–218.07–132Stritikus, Tom T. (U Washington, USA), Making meaning matter: A look at instructional practice in additive and subtractive contexts. Bilingual Research Journal (National Association for Bilingual Education) 30.1 (2006), 219–227.07–133Sutterby, John A., Javier Ayala & Sandra Murillo (U Texas at Brownsville, USA), El sendero torcido al español [The twisted path to Spanish]: The development of bilingual teachers’ Spanish-language proficiency. Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 435–452.07–134 Takeuchi, Masae (Victoria U, Australia), The Japanese language development of children through the ‘one parent–one language’ approach in Melbourne. Journal of Multilingual and Multicultural Development (Multilingual Matters) 27.4 (2006), 319–331.07–135Torres-Guzmán, María E. & Tatyana Kleyn (Teachers College, Columbia U, USA) & Stella Morales-Rodríguez,Annie Han, Self-designated dual-language programs: Is there a gap between labeling and implementation? Bilingual Research Journal (National Association for Bilingual Education) 29.2 (2005), 453–474.07–136Wang, Min (U Maryland, USA; minwag@umd.edu),Yoonjung Park & Kyoung Rang Lee, Korean–English biliteracy acquisition: Cross-language phonological and orthographic transfer. Journal of Educational Psychology (American Psychological Association) 98.1 (2006), 148–158.07–137Weisskirch, Robert S. (California State U, Monterey Bay, USA), Emotional aspects of language brokering among Mexican American adults. Journal of Multilingual and Multicultural Development (Multilingual Matters) 27.4 (2006), 332–343.07–138You, Byeong-keun (Arizona State U, USA), Children negotiating Korean American ethnic identity through their heritage language. Bilingual Research Journal (National Association for Bilingual Education) 29.3 (2005), 711–721.

04–01Asraf, Ratnawati Mohd and Ahmad, Ismail Sheikh (International Islamic University, Malaysia). Promoting English language development and the reading habit among students in rural schools through the Guided Extensive Reading program. Reading in a Foreign Language (Hawai'i, USA), 15, 2 (2003), 83–102.04–02 Beaven, Tim (Open University, UK; Email: m.c.beaven@open.ac.uk). Immigration in Spain: society, culture and the teaching of Spanish as a foreign language. Vida Hispánica (Rugby, UK), 29 (2004), 3–8.04–03Blei, Dagmar. Aufgaben in einer konstruktivistischen Lernkultur. [Tasks in a constructivist learning culture] Deutsch als Fremdsprache (Leipzig, Germany), 4 (2003), 220–227.04–04Carduner, Jessie (Kent State U., Ohio, USA; Email: jcardune@kent.edu). Productive dictionary skills training: what do language learners find useful?Language Learning Journal (London, UK), 28 (Winter 2003), 70–76.04–05Carless, David R. (Hong Kong Institute of Education; Email: dcarless@ied.edu.hk). 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Aunty Mary Graham, Kombu-merri elder and philosopher, writes, “you are not alone in the world.” We have a responsibility to each other, as well as to the land, and violence is the refusal of this relationship that binds us (Rose). Similarly, Emmanuel Levinas, a French-Lithuanian Jewish teacher and philosopher who lived through the Holocaust, writes that, “my freedom does not have the last word; I am not alone” (Levinas, Totality 101). For both writers, the recognition that one is not alone in the world creates an imperative to act ethically. For non-Indigenous educators working in the Indigenous Studies space—as arguably all school teachers are, given the Australian Curriculum—their relationship with Indigenous Australia creates an imperative to consider ethics and responsibility in their work. In this article, I use Emmanuel Levinas’s thinking and writing on epistemological violence and ethics as a first philosophy to consider how pre-service teachers engage with the ethical responsibilities inherent in teaching and learning Indigenous Studies.To begin, I will introduce Emmanuel Levinas and his writing on violence, followed by outlining the ways that Indigenous perspectives are incorporated into the Australian Curriculum. I will finish by sharing some of the reflective writing undertaken by pre-service teachers in a compulsory Indigenous education subject at an Australian university. These data show pre-service teachers’ responses to being called into responsibility and relationality, as well as some of the complexities in avoiding what I term here epistemological violence, a grasping of the other by trying to make the other infinitely knowable. The data present a problematic paradox—when pre-service teachers write about their future praxis, they necessarily defer responsibility to the future. This deferral constructs an image of the future which transcends the present, without requiring change in the here and now.Of note, some of this writing speaks to the violence enacted upon Indigenous peoples through the colonisation of Australia. I have tried to write respectfully about these topics. Yet the violence continues, in part via the traumatic nature of such accounts. As a non-Indigenous educator and researcher, I also acknowledge that such histories of violence have predominantly benefited people like myself and that the Countries on which this article was written (Countries of the sovereign Bindal and Wulgurukaba peoples) have never been ceded.Emmanuel Levinas: Ethics as First PhilosophyEmmanuel Levinas was a French-Lithuanian Jewish teacher and philosopher for whom surviving the Holocaust—where most of his family perished—fundamentally changed his philosophy. Following World War II, Levinas critiqued Heidegger’s philosophy, writing that freedom—an unencumbered being in the world—could no longer be considered the first condition of being human (Levinas, Existence). Instead, the presence of others in the world—an intersubjectivity between oneself and another—means that we are always already responsible for the others we encounter. Seeing the other’s face calls us to be accountable for our own actions, to responsibility. If we do not respect that the other is different to one’s self, and instead try to understand them through our own frames of reference, we commit the epistemological violence of reducing the other to the same (Levinas, Totality 46), bringing their infinity into our own totality.The history of Indigenous and non-Indigenous relations both in Australia and globally has been marked by attempts to bring Indigenous peoples into non-Indigenous orders of knowledge (Nakata, “Cultural Interface”). The word “Aboriginal”, derived from the Latin “of the original”, refers to both Indigenous peoples’ position as original inhabitants of lands, but also to the anthropological idea that Indigenous peoples were early and unevolved prototypes of human beings (Peterson). This early idea of what it means to be Indigenous is linked to the now well-known histories of ontological violence. Aboriginal reserves were set up as places for Aboriginal people to perish, a consequence not just of colonisation, but of the perception that Indigenous people were unfit to exist in a modern society. Whilst such racist ideologies linger today, most discourses have morphed in how they grasp Indigenous people into a non-Indigenous totality. In a context where government-funded special measures are used to assist disadvantaged groups, categories such as the Indigenous/non-Indigenous binary can become violent. The Closing the Gap campaign, for example, is based on this categorical binary, where “sickness=Indigenous” and “whiteness=health”. This creates a “moral imperative upon Indigenous Australians to transform themselves” (Pholi et al. 10), to become the dominant category, to be brought into the totality.Levinas’s philosophical writings provide a way to think through the ethical challenges of a predominantly non-Indigenous teaching workforce being tasked to not just approach the teaching of Indigenous students with more care than previous generations, but to also embed Indigenous perspectives and knowledges into their teaching work. Levinas’s warning of a “disinterested acquisition of knowledge” (Reader 78), seemingly unrestrained by memory or relationships, is useful in two ways. First, for pre-service teachers learning about Indigenous education, Levinas’s work provides a reminder of the ethical responsibilities that all members of a community have to each other. However, this responsibility cannot be predicated on unwittingly approaching Indigenous topics through Western knowledge lenses. Instead, Levinas’s work also reminds us about the ethics of knowledge production which shape how others—in this case Indigenous peoples—come to be known; teachers and pre-service teachers must engage with the politics of knowledge that shape how Indigenous peoples come to be known in educational settings.You Are Not Alone in the World: Indigenous Perspectives in the Australian CurriculumIn 2010, the Australian Curriculum was launched by the Australian Curriculum, Assessment and Reporting Authority (ACARA) with the goal of unifying state-driven curricula into a common approach. Developed from the 2008 Melbourne Declaration on Educational Goals for Young Australians (Ministerial Council for Education, Early Childhood Development and Youth Affairs [MCEECDYA]), the Curriculum has occupied a prominent position in the Australian educational policy space. As well as preparing a future workforce, contemporary Australian education is essentially aspirational, “governed by the promise of something better” (Harrison et al. 234), with the Australian Curriculum appearing to promise the same: there is a concerted effort to ensure that all Australians have access to equitable and excellent educational opportunities, and that all students are represented within the Curriculum. Part of this aspiration included the development of three Cross-Curriculum Priorities (CCPs), focus areas that “give students the tools and language to engage with and better understand their world at a range of levels” (ACARA, “Cross-Curriculum Priorities” para. 1). The first of these CCPs is Aboriginal and Torres Strait Islander Histories and Cultures and is organised into three key concepts: connection to Country/Place; diversity of Aboriginal and Torres Strait Islander cultures; and diversity of Aboriginal and Torres Strait Islanders societies. In the curriculum more broadly, content descriptions govern what is taught across subject areas from Prep to Year 10. Content elaborations—possible approaches to teaching the standards—detail ways that Aboriginal and Torres Strait Islander Histories and Cultures can be incorporated. For example, Year 7 Science students learn that “predictable phenomena on Earth, including seasons and eclipses, are caused by the relative positions of the sun, Earth and the moon”. This can be taught by “researching knowledges held by Aboriginal and Torres Strait Islander Peoples regarding the phases of the moon and the connection between the lunar cycle and ocean tides” (ACARA, “Science” ACSSU115). This curriculum priority mandates that teachers and learners across Australia engage in representations of Indigenous peoples through teaching and learning activities. However, questions about what constitutes the most appropriate activities, when and where they are incorporated into schooling, and how to best support educators to do this work must continue to be asked.As Indigenous knowledges and perspectives are brought into the classroom where this curriculum is played out, they are shaped by the discourses of the space (Nakata, “Cultural Interface”): what is normalised in a classroom, the teachers’ and students’ prior understandings, and the curriculum and assessment expectations of teaching and learning. Nakata refers to this space as the cultural interface, the contested space between Indigenous and Western knowledge systems where disciplinary discourses, practices and histories translate what is known about Indigenous peoples. This creates complexities and anxieties for teachers tasked with this role (Nakata, “Pathways”). Yet to ignore the presence of Indigenous histories, lifeworlds, and experiences would be to act as if non-Indigenous Australia was alone in the world. The curriculum, as a socio-political document, is full of representations of people. As such, care must be given to how teachers are prepared to engage in the complex process of negotiating these representations.The Classroom as a Location of PossibilityThe introduction of the Australian Curriculum has been accompanied by the Australian Professional Standards for Teachers (APST) which govern the requirements for graduating teachers. Two particular standards—1.4 and 2.4—refer to the teaching of Indigenous students and histories, cultures and language. Many initial teacher education programs in Australian universities have responded to the curriculum requirements and the APSTs by developing a specific subject dedicated to Indigenous education. It is difficult to ascertain the success of this work. Many in-service teachers suggest that more knowledge about Indigenous cultures is required to meet the APST, risking an essentialised view of the Indigenous learner (Moodie and Patrick). Further, there is little empirical research on what improves Indigenous students’ educational outcomes, with the research instead focusing on engaging Indigenous students (Burgess et al.). Similarly, there is yet to be a broadscale research program exploring how teacher educators can best educate pre-service teachers to improve educational outcomes for Indigenous students. Instead, much of the research focuses on engaging (predominantly non-Indigenous) becoming-teachers through a variety of theoretical and pedagogical approaches (Moreton-Robinson et al.) A handful of researchers (e.g. Moodie; Nakata et al.; Page) are considering how to use curriculum design to structure tertiary level Indigenous Studies programs—for pre-service teachers and more generally—to best prepare students to work within complex uncertainties.Levinas’s philosophy reminds us that we need to push beyond thinking about the engagement of Indigenous peoples within the curriculum to the relationship between educator-researchers and their students. Further, Levinas prompts us to question how we can research in this space in a way that is more than just about “disinterested acquisition of knowledge” (Reader 78), instead utilising critical analysis to consider a praxis which ultimately benefits Indigenous students, families and communities. The encounter with Levinas’s writing challenges us to consider how teacher educators can engage with pre-service teachers in a way that does not suggest that they are inherently racist. Rather, we must teach pre-service teachers to not impress the same type of epistemological violence onto Indigenous students, knowledges and cultures. Such questions prompt an engagement with teaching/research which is respectful of the responsibilities to all involved. As hooks reminds us, education can be a practice of freedom: classrooms are locations of possibilities where students can think critically and question taken-for-granted assumptions about the world. To engage with praxis is to consider teaching not just as a practice, but as a theoretically and justice-driven approach. It is with this backdrop that I move now to consider some of the writings of non-Indigenous pre-service teachers.The Research ProjectThe data presented here is from a recent research project exploring pre-service teachers’ experiences of a compulsory Indigenous education subject as part of a four-year initial teacher education degree in an Australian metropolitan university (see McDowall). The subject prepares pre-service teachers to both embed the Aboriginal and Torres Strait Islander Histories and Cultures CCP in their praxis and to teach Indigenous students. This second element engages both an understanding of Indigenous students as inhabiting an intercultural space with particular tensions (Nakata, “Pathways”), and the social-political-historical discourses that impact Indigenous students’ experiences. This includes the history of Indigenous education, the social construction of race, and a critical awareness of deficit approaches to working with Indigenous students. The subject was designed to promote a critical engagement with Indigenous education, to give pre-service teachers theoretical tools to make sense of both how Indigenous students and Indigenous content are positioned in classrooms and develop pedagogical frameworks to enable future teaching work. Pre-service teachers wrote weekly reflective learning journals as an assessment task (weighted at 30% of their total grade). In the final weeks of semester, I asked students in the final weeks of semester for permission to use their journals for a research project, to which 93 students consented.Reading the students’ reflective writing presents a particular ethical paradox, one intricately linked with the act of knowing. Throughout the semester, a desire to gain more knowledge about Indigenous peoples and cultures shifted to a desire to be present as teacher(s) in the Indigenous education landscape. Yet for pre-service teachers with no classroom of their own, this being present is always deferred to the future, mitigating the need for action in the present. This change in the pre-service teachers’ writing demonstrates that the relationship between violence and responsibility is exceedingly complex within the intersection of Indigenous and teacher education. These themes are explored in the following sections.Epistemological ViolenceOne of the shifts which occurred throughout the semester was a subtle difference in the types of knowledges students sought. In the first few weeks of the subject, many of the pre-service teachers wrote of a strong desire to know about Indigenous people and culture as a way of becoming a better educator. Their expectations were around wanting to address their “limited understandings”, wanting to “heighten”, “develop”, and “broaden” “understanding” and “knowledge”; to know “more about them, their culture”. At the end, knowing and understanding is presented in a different type of way. For some students, the knowledge they now want is about their own histories and culture: “as a teacher I need the bravery to acknowledge what happened in the past”, wrote one student in her final entry.For other students, the idea of knowing was shaped by not-knowing. Moving away from a desire to know, and thereby possess, the students wrote about the need to know no longer being present: “I owe my current sense of confidence to that Nakata article. The education system can’t expect all teachers to know exactly how to embed Indigenous pedagogy into their classrooms, can they?” writes one student in her final entry, following on to say, “the main strategy I got from the readings … still stands true: ‘We don’t know everything’ and I will not act like I do”. Another writes, “I am not an expert and I am now aware of the multitude of resources available, particularly the community”.For the students to claim knowledge of Indigenous peoples would be to enact epistemological violence, denying the alterity—difference—of the other and drawing them into our totalities. In the final weeks of the semester, some students wrote that they would use hands-on, outdoor activities in order to enact a culturally responsive pedagogy. Such a claim shows the tenacity of Western knowledge about Indigenous students. In this case, the students’ sentiment can be traced back to Aboriginal Learning Styles (Harris), the idea that Aboriginal students inherently learn via informal hands-on (as opposed to abstract) group approaches. The type of difference promoted in Aboriginal learning styles is biological, suggesting that on account of their Indigeneity, Aboriginal students inherently learn differently. Through its biological function, this difference essentialises Indigenous learners across the nation, claiming a sameness. But perhaps even more violently, it denies the presence of an Indigenous knowledge system in the place where the research took place. Such an Indigenous knowledge system begins from the land, from Country, and entails a rich set of understandings around how knowledge is produced, shared, learnt and, enacted through place and people-based knowledge practices (Verran). Aboriginal learning styles reduces richness to a more graspable concept: informal learning. To summarise, students’ early claims to knowledge shifted to an understanding that it is okay to ‘not know’—to recognise that as beginning teachers, they are entering a complex field and must continue learning. This change is complicated by the tenacity of knowledge claims which define Indigenous students into a Western order of knowledge. Such claims continue to present themselves in the students writing. Nonetheless, as students progressed through the semester and engaged with some of the difficult knowledges and understandings presented, a new form of knowing emerged. Ethical ResponsibilitiesAs pre-service teachers learned about the complex cultural interface of classrooms, they began to reconsider their own claims to be able to ‘know’ Indigenous students and cultures. This is not to say that pre-service teachers do not feel responsibility for Indigenous students: in many journals, pre-service teachers’ wanted-ness in the classroom—their understanding of their importance of presence as teachers—is evident. To write for themselves a need to be present demonstrates responsibility. This took place as students imagined future praxis. With words woven together from several journals, the students’ final entries indicate a wanting-to-be-present-as-becoming-ethical-teachers: I willremember forever, reactionsshocked, sad, guilty. A difference isI don’t feel guilt.I feelI’m not alone.I feelmore aware ofhow I teachhow my opinionscan affect people. I guesswe are the oneswho must makethe change. I feelsomewhat relieved bywhat today’s lecturer said.“If you’re willingto step outfrom behind fencesto engage meaningfullywith Indigenous communitiesit will not be difficult.” I believethe 8-ways frameworkthe unit of workprovide authentic experiencesare perfect avenuesshape pedagogical practicesI believemy job isto embrace remembrancemake this happenmake sure it stays. I willtake away frameworkssupport Indigenous studentsalongside Indigenous teacherslearn from themconsult with communityimprove my teaching. In these students’ words is an assumed responsibility to incorporate Indigenous knowledges and perspectives into their work as teachers. To wish representations of Indigenous peoples and knowledges present in the classroom is one way in which the becoming-teachers are making themselves present. Even a student who had written that she still didn’t feel completely equipped with pedagogical tools still felt “motivated” to introduce “political issues into Australia’s current system”.Not all students wrote of such presence. One student wrote of feeling left “disappointed”, “out of pocket”, “judged” – that the subject had “just ‘ticked the box’” (a phrase used by a second student as well). Another student wrote a short reflection that scratched the surface of the Apology¹, noting that “sorry is something so easy to say”. It is the mixture of these responses which reminds us as researchers and educators that it is easy to write a sense of presence as a projection into the future into an assessment task for a university subject. Time is another other, and the future can never be grasped, can never truly be known (Levinas, Reader). It is always what is coming, for we can only ever experience the present. These final entries by the students claim a future that they cannot know. This is not to suggest that the words written—the I wills and I believes which roll so quickly off the pen—are not meaningful or meant. Rather, responsibility is deferred to the future. This is not just a responsibility for their future teaching. Deferral to the future can also be a way to ease one’s self of the burden of feeling bad about the social injustices which students observe. As Rose (17) writes,The vision of a future which will transcend the past, a future in which current contradictions and current suffering will be left behind enables us to understand ourselves in an imaginary state of future achievement … enables us to turn our backs on current social facts of pain, damage, destruction and despair which exist in the present, but which we will only acknowledge as our past.The pre-service teachers’ reflective writing presents us with a paradox. As they shift away from the epistemological violence of claiming to know Indigenous others from outside positions, another type of violence manifests: claiming a future which can transcend the past just as they defer responsibility within the present. The deferral is in itself an act of violence. What types, then, of presence—a sense of responsibility—can students-as-becoming-professionals demonstrate?ConclusionRose’s words ask us as researchers and educators to consider what it might mean to “do” ethical practice in the “here and now”. When teachers claim that more knowledge about Indigenous peoples will lead to better practice, they negate the epistemological violence of bringing Indigeneity into a Western order of knowledge. Yet even as pre-service teachers’ frameworks shift toward a sense of responsibility for working with Indigenous students, families, and communities—a sense of presence—they are caught in a necessary but problematic moment of deferral to future praxis. A future orientation enables the deflection of responsibility, focusing on what the pre-service teachers might do in the future when they have their own classrooms, but turning their backs on a lack of action in the present. Such a complexity reveals the paradox of assessing learnings for both researchers and university educators. Pre-service teachers—visitors in placement classrooms and students in universities—are always writing and projecting skill towards the future. As educators, we continually ask for students to demonstrate how they will change their future work in a time yet to come. Yet when pre-service teachers undertake placements, their agency to enact difference as becoming-teachers is limited by the totality of the current school programs in which they find themselves. A reflective learning journal, as assessment directed at projecting their future work as teachers, does not enable or ask for a change in the here and now. 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IntroductionThis article suggests extensions to the place of ‘national collections’ of Australia’s migration histories, and considers the role of regional libraries and museums in collecting, preserving, and making accessible the history of migration. The article describes a recent collaboration between the Bonegilla Migrant Experience site, the Albury LibraryMuseum and the regionally-based Charles Sturt University (CSU) to develop a virtual, three-dimensional tour of Bonegilla, a former migrant arrival centre. Through this, the role of regional collections as keeping places of migration memories and narratives outside of those institutions charged with preserving the nation’s memory is highlighted and explored.What Makes a Nation’s Memory?In 2018 the Australian Research Council (ARC) awarded a Linkage grant to a collaboration between two universities (RMIT and Deakin), and the National Library of Australia, State Library of South Australia, State Library of Victoria, and State Library of New South Wales titled “Representing Multicultural Australia in National and State Libraries” (LP170100222). This Linkage project aimed to “develop a new methodology for evaluating multicultural collections, and new policies and strategies to develop and provide access to these collections” (RMIT Centre for Urban Research).One planned output of the Linkage project was a conference, to be held in early 2019, titled “Collecting for a Society’s Memory: National and State Libraries in Culturally Diverse Societies.” The conference call for papers suggested themes that included an interrogation of the relationship between libraries and ‘the collecting sector’, but with a focus still on National and State Libraries (Boyd). As an aside, the correlation between libraries and memories seemed slightly incongruous here, as archives and museums in particular would also be key in this collecting (and preserving) society’s memory, and also the libraries that exist outside of the national and state capitals.It felt like the project and conference had a definite ‘national’ focus, with the ‘regional’ mentioned only briefly in a suggested theme.At the same time that I was reading this call for papers and about the Linkage, I was part of a CSU Learning and Teaching project to develop online learning materials for students in our Teacher Education programs (history in particular) based around the Bonegilla Migrant Arrival Centre in Wodonga, Victoria. This project uses three-dimensional film technology to bring students to the Centre site, where they can take an interactive, curriculum-based tour of the site. Alongside the interactive online tour, a series of curricula were developed to work with the Australian History Curriculum. I wondered why community-led collections like these in the regions fall to the side in discussions of a ‘national’ (aka institutional) memory, or as part of a representation of a multicultural Australia, such as in this Linkage.Before I start exploring this question I want to acknowledge the limitations of the ARC Linkage framework in terms of the project mentioned above, and that the work that is being done in the “Representing Multicultural Australia in National and State Libraries” project is of value to professional practice and community; in this article I am using the juxtaposition of the two projects as an impetus to interrogate the role of regional collaboration, and to argue for a notion of national memory as a regional collecting concern.Bonegilla: A Contested SiteFrom 1947 through to 1971 over 300,000 migrants to Australia passed through the Bonegilla Migrant Reception and Training Centre (“Bonegilla”) at a defining time in Australia’s immigration history, as post-World War II migration policies encompassed non-English speaking Europeans displaced by the war (Pennay "Remembering Bonegilla" 43). Bonegilla itself is a small settlement near the Hume Dam, 10 km from the New South Wales town of Albury and the Victorian town of Wodonga. Bonegilla was a former Army Camp repurposed to meet the settlement agendas of multiple Australian governments.New migrants spent weeks and months at Bonegilla, learning English, and securing work. The site was the largest (covering 130 hectares of land) and longest-lasting reception centre in post-war Australia, and has been confirmed bureaucratically as nationally significant, having been added to the National Heritage Register in 2007 (see Pennay “Remembering Bonegilla” for an in-depth discussion of this listing process). Bonegilla has played a part in defining and redefining Australia’s migrant and multicultural history through the years, with Bruce Pennay suggesting thatperhaps Bonegilla has warranted national notice as part of an officially initiated endeavour to develop a more inclusive narrative of nation, for the National Heritage List was almost contemporaneously expanded to include Myall Creek. Perhaps it is exemplary in raising questions about the roles of the nation and the community in reception and training that morph into modern day equivalents. (“Memories and Representations” 46)Given its national significance, both formally and colloquially, Bonegilla has provided rich material for critical thinking around, for example, Australian multicultural identity, migration commemorations and the construction of cultural memory. Alexandra Dellios argues that Bonegilla and its role in Australia’s memory is a contested site, and thatdespite criticisms from historians such as Persian and Ashton regarding Bonegilla’s adherence to a revisionist narrative of multicultural progress, visitor book comments, as well as exchanges and performances at reunions and festivals, demonstrate that visitors take what they will from available frameworks, and fill in the ‘gaps’ according to their own collective memories, needs and expectations. (1075)This recognition of Bonegilla as a significant, albeit “heritage noir” (Pennay, “Memories and Representations” 48), agent of Australia’s heritage and memory makes it a productive site to investigate the question of regional collections and collaborations in constructing a national memory.Recordkeeping: By Government and CommunityThe past decade has seen a growth in the prominence of community archives as places of memory for communities (for example Flinn; Flinn, Stevens, and Shepherd; Zavala et al.). This prominence has come through the recognition of community archives as both valid sites of study as well as repositories of memory. In turn, this body of knowledge has offered new ways to think about collection practices outside of the mainstream, where “communities can make collective decisions about what is of enduring value to them, shape collective memory of their own pasts, and control the means through which stories about their past are constructed” (Caswell, Cifor, and Ramirez 58). Jimmy Zavala, and colleagues, argue that these collections “challenge hierarchical structures of governance found in mainstream archival institutions” (212), and offer different perspectives to those kept on the official record. By recognising both the official record and the collections developed and developing outside of official repositories, there are opportunities to deepen understandings and interpretations of historical moments in time.There are at least three possible formal keeping places of memories for those who passed through, worked at, or lived alongside Bonegilla: the National Archives of Australia, the Albury LibraryMuseum in Albury, New South Wales, and the Bonegilla Migrant Experience site itself outside of Wodonga. There will of course be records in other national, state, local, and community repositories, along with newspaper articles, people’s homes, and oral lore that contribute to the narrative of Bonegilla memories, but the focus for this article are these three key sites as the main sources of primary source material about the Bonegilla experience.Official administrative and organisational records of activity during Bonegilla’s reception period are held at the National Archives of Australia in the national capital, Canberra; these records contribute to the memory of Bonegilla from a nation-state perspective, building an administrative record of the Centre’s history and of a significant period of migration in Australia’s past. Of note, Bonegilla was the only migrant centre that created its own records on site, and these records form part of the series known as NAA: A2567, NAA A2571 1949–56 and A2572 1957–71 (Hutchison 70). Records of local staff employed at the site will also be included in these administrative files. Very few of these records are publicly accessible online, although work is underway to provide enhanced online and analogue access to the popular arrival cards (NAA A2571 1949-56 and A2572 1957–71) onsite at Bonegilla (Pennay, personal communication) as they are in high demand by visitors to the site, who are often looking for traces of themselves or their families in the official record. The National Archives site Destination Australia is an example of an attempt by the holder of these administrative records to collect personal stories of this period in Australia’s history through an online photograph gallery and story register, but by 2019 less than 150 stories have been published to the site, which was launched in 2014 (National Archives of Australia).This national collection is complemented and enhanced by the Bonegilla Migration Collection at the Albury LibraryMuseum in southern New South Wales, which holds non-government records and memories of life at Bonegilla. This collection “contains over 20 sustained interviews; 357 personal history database entries; over 500 short memory pieces and 700 photographs” (Pennay “Memories and Representations” 45). It is a ‘live’ collection, growing through contributions to the Bonegilla Personal History Register by the migrants and others who experienced the Centre, and through an ongoing relationship with the current Bonegilla Migrant Experience site to act as a collection home for their materials.Alongside the collection in the LibraryMuseum, there is the collection of infrastructure at the Bonegilla Migrant Experience (BME) site itself. These buildings and other assets, and indeed the absence of buildings, plus the interpretative material developed by BME staff, give further depth and meaning to the lived experience of post-war migration to Australia. Whilst both of these collections are housed and managed by local government agencies, I suggest in this article that these collections can still be considered community archives, given the regional setting of the collections, and the community created records included in the collections.The choice to locate Bonegilla in a fairly isolated regional setting was a strategy of the governments of the time (Persian), and in turn has had an impact on how the site is accessed; by who, and how often (see Dellios for a discussion of the visitor numbers over the history of the Bonegilla Migrant Experience over its time as a commemorative and tourist site). The closest cities to Bonegilla, Albury and Wodonga, sit on the border of New South Wales and Victoria, separated by the Murray River and located 300 km from Melbourne and 550 km from Sydney. The ‘twin towns’ work collaboratively on many civic activities, and are an example of a 1970s-era regional development project that in the twenty-first century is still growing, despite the regional setting (Stein 345).This regional setting justifies a consideration of virtual, and online access to what some argue is a site of national memory loaded with place-based connections, with Jayne Persian arguing that “the most successful forays into commemoration of Bonegilla appear to be website-based and institution-led” (81). This sentiment is reflected in the motivation to create further online access points to Bonegilla, such as the one discussed in this article.Enhancing Teaching, Learning, and Public Access to CollectionsIn 2018 these concepts of significant heritage sites, community archives, national records, and an understanding of migration history came together in a regionally-based Teaching and Learning project funded through a CSU internal grant scheme. The scheme, designed to support scholarship and enhance learning and teaching at CSU, funded a small pilot project to pilot a virtual visit to a real-life destination: the Bonegilla Migrant Experience site. The project was designed to provide key teaching and learning material for students in CSU Education courses, and those training to teach history in particular, but also enhance virtual access to the site for the wider public.The project was developed as a partnership between CSU, Albury LibraryMuseum, and Bonegilla Migrant Experience, and formalised through a Memorandum of Understanding with shared intellectual property. The virtual visit includes a three-dimensional walkthrough created using Matterport software, intuitive navigation of the walkthrough, and four embedded videos linked with online investigation guides. The site is intended to help online visitors ‘do history’ by locating and evaluating sources related to a heritage site with many layers and voices, and whose narrative and history is contested and told through many lenses (Grover and Pennay).As you walk through the virtual site, you get a sense of the size and scope of the Migrant Arrival Centre. The current Bonegilla Migrant Experience site sits at Block 19, one of 24 blocks that formed part of the Centre in its peak time. The guiding path takes you through the Reception area and then to the ‘Beginning Place’, a purpose built interpretative structure that “introduces why people came to Australia searching for a new beginning” (Bonegilla site guide). Moving through, you pass markers on the walls and other surfaces that link through to further interpretative materials and investigation guides. These guides are designed to introduce K-10 students and their teachers to practices such as exploring online archives and thematic inquiry learning aligned to the Australian History Curriculum. Each guide is accompanied by teacher support material and further classroom activities.The guides prompt and guide visitors through an investigation of online archives, and other repositories, including sourcing files held by the National Archives of Australia, searching for newspaper accounts of controversial events through the National Library of Australia’s digital repository Trove, and access to personal testimonies of migrants and refugees through the Albury LibraryMuseum Bonegilla Migration Collection. Whilst designed to support teachers and students engaging with the Australian History Curriculum, these resources are available to the public. They provide visitors to the virtual site an opportunity to develop their own critical digital literacy skills and further their understanding of the official records along with the community created records such as those held by the Albury LibraryMuseum.The project partnership developed from existing relationships between cultural heritage professionals in the Albury Wodonga region along with new relationships developed for technology support from local companies. The project also reinforced the role of CSU, with its regional footprint, in being able to connect and activate regionally-based projects for community benefit along with teaching and learning outcomes.Regional CollaborationsLiz Bishoff argues for a “collaboration imperative” when it comes to the galleries, libraries, archives, and museums (GLAM) sector’s efficacy, and it is the collaborative nature of this project that I draw on in this article. Previous work has also suggested models of convergence, where multiple institutions in the GLAM sector become a single institution (Warren and Matthews 3). In fact the Albury LibraryMuseum is an example of this model. These converged models have been critiqued from resourcing, professionalisation and economic perspectives (see for example Jones; Hider et al.; Wellington), but in some cases for local government agencies especially, they are an effective way of delivering services to communities (Warren and Matthews 9). In the case of this virtual tour, the collaboration between local government and university agencies was temporal for the length of the project, where the pooling of skills, resources, and networks has enabled the development of the resource.In this project, the regional setting has allowed and taken advantage of an intimacy that I argue may not have been possible in a metropolitan or urban setting. The social intimacies of regional town living mean that jobs are often ‘for a long time (if not for life)’, lives intersect in more than a professional context, and that because there are few pathways or options for alternative work opportunities in the GLAM professions, there is a vested interest in progress and success in project-based work. The relationships that underpinned the Bonegilla virtual tour project reflect many of these social intimacies, which included former students, former colleagues, and family relationships.The project has modelled future strategies for collaboration, including open discussions about intellectual property created, the auspicing of financial arrangements and the shared professional skills and knowledge. There has been a significant enhancement of collaborative partnerships between stakeholders, along with further development of professional and personal networks.National Memories: Regional ConcernsThe focus of this article has been on records created about a significant period in Australia’s migration history, and the meaning that these records hold based on who created them, where they are held, and how they are accessed and interpreted. Using the case study of the development of a virtual tour of a significant site—Bonegilla—I have highlighted the value of regional, non-national collections in providing access to and understanding of national memories, and the importance of collaborative practice to working with these collections. These collections sit physically in the regional communities of Albury and Wodonga, along with at the National Archives of Australia in Canberra, where they are cared for by professional staff across the GLAM sector and accessed both physically and virtually by students, researchers, and those whose lives intersected with Bonegilla.From this, I argue that by understanding national and institutional recordkeeping spaces such as the National Archives of Australia as just one example of a place of ‘national memory’, we can make space for regional and community-based repositories as important and valuable sources of records about the lived experience of migration. Extending this further, I suggest a recognition of the role of the regional setting in enabling strong collaborations to make these records visible and accessible.Further research in this area could include exploring the possibility of giving meaning to the place of record creation, especially community records, and oral histories, and how collaborations are enabling this. In contrast to this question, I also suggest an exploration of the role of the Commonwealth staff who created the records during the period of Bonegilla’s existence, and their social and cultural history, to give more meaning and context to the setting of the currently held records.ReferencesBishoff, Liz. “The Collaboration Imperative.” Library Journal 129.1 (2004): 34–35.Boyd, Jodie. “Call for Papers: Collecting for a Society’s Memory: National and State Libraries in Culturally Diverse Societies.” 2018. 1 Apr. 2019 <https://networks.h-net.org/node/73374/announcements/2079324/collecting-society%E2%80%99s-memory-national-and-state-libraries>.Caswell, Michelle, Marika Cifor, and Mario H. Ramirez. “‘To Suddenly Discover Yourself Existing': Uncovering the Impact of Community Archives.” The American Archivist 79.1 (2016): 56–81.Dellios, Alexandra. “Marginal or Mainstream? Migrant Centres as Grassroots and Official Heritage.” International Journal of Heritage Studies 21.10 (2015): 1068–83.Flinn, Andrew. “Community Histories, Community Archives: Some Opportunities and Challenges.” Journal of the Society of Archivists 28.2 (2007): 151–76.Flinn, Andrew, Mary Stevens, and Elizabeth Shepherd. “Whose Memories, Whose Archives? Independent Community Archives, Autonomy and the Mainstream.” Archival Science 9.1–2 (2009): 71.Grover, Paul, and Bruce Pennay. “Learning & Teaching Grant Progress Report.” Albury Wodonga: Charles Sturt U, 2019.Hider, Philip, Mary Anne Kennan, Mary Carroll, and Jessie Lymn. “Exploring Potential Barriers to Lam Synergies in the Academy: Institutional Locations and Publishing Outlets.” The Expanding LIS Education Universe (2018): 104.Hutchison, Mary. “Accommodating Strangers: Commonwealth Government Records of Bonegilla and Other Migrant Accommodation Centres.” Public History Review 11 (2004): 63–79.Jones, Michael. “Innovation Study: Challenges and Opportunities for Australia’s Galleries, Libraries, Archives and Museums.” Archives & Manuscripts 43.2 (2015): 149–51.National Archives of Australia. “Snakes in the Laundry... and Other Horrors”. Canberra, 29 May 2014. <http://www.naa.gov.au/about-us/media/media-releases/2014/25.aspx>.Pennay, Bruce. “‘But No One Can Say He Was Hungry’: Memories and Representations of Bonegilla Reception and Training Centre.” History Australia 9.1 (2012): 43–63.———. “Remembering Bonegilla: The Construction of a Public Memory Place at Block 19.” Public History Review 16 (2009): 43–63.Persian, Jayne. “Bonegilla: A Failed Narrative.” History Australia 9.1 (2012): 64–83.RMIT Centre for Urban Research. “Representing Multicultural Australia in National and State Libraries”. 2018. 11 Feb. 2019 <http://cur.org.au/project/representing-multicultural-australia-national-state-libraries/>.Stein, Clara. “The Growth and Development of Albury-Wodonga 1972–2006: United and Divided.” Macquarie U, 2012.Warren, Emily, and Graham Matthews. “Public Libraries, Museums and Physical Convergence: Context, Issues, Opportunities: A Literature Review Part 1.” Journal of Librarianship and Information Science (2018): 1–14.Wellington, Shannon. “Building Glamour: Converging Practice between Gallery, Library, Archive and Museum Entities in New Zealand Memory Institutions.” Wellington: Victoria U, 2013.Zavala, Jimmy, Alda Allina Migoni, Michelle Caswell, Noah Geraci, and Marika Cifor. “‘A Process Where We’re All at the Table’: Community Archives Challenging Dominant Modes of Archival Practice.” Archives and Manuscripts 45.3 (2017): 202–15.

IntroductionThe National School Chaplaincy and Student Welfare Program (NSCSWP) has been one of the most controversial Australian news topics in the past eight years. Newspaper representations of the NSCSWP have been prolific since the Program began in 2006/07. In my previous research into the NSCSWP, I found that initially the Program was well received. Following the High Court Challenge campaign, however, which began in late 2010, newspaper reports portrayed the NSCSWP in a predominantly negative light. These negative portrayals of the NSCSWP persisted in the lead up to the second High Court Challenge from 2013 until June 2014. During this time, newspaper representations portrayed the Program as an illegitimate form of counseling for state school students. However, I would argue that it was the newspaper representations of the NSCSWP that were in fact illegitimate. In this article, I contend that illegitimate representations of the NSCSWP became hegemonic because of a lack of evidence-based research conducted into the Program’s operation within state schools. Evidence-based research would have appropriately evaluated the Program’s progress and contributed to a legitimate and fair representation of chaplains in online newspapers. My analysis acknowledges the overwhelming prejudice against the NSCSWP. Whether chaplains were indeed a legitimate or illegitimate form of counseling is not my argument. My argument is that newspaper representations of the NSCSWP were illegitimate because news articles were presenting biased and incomplete information to the Australian community. Defining IllegitimacyIllegitimacy as a term has a long history dating back to early modern England, when it was commonly used to refer to children born out of wedlock (Pritchard 19). However, the definition of illegitimacy extends beyond this social phenomenon. Katie Pritchard states:The understanding of illegitimacy encompasses a kind of theoretical illegitimacy that is nothing to do with birth, referring to a kind of falseness or unsuitability that can be applied in many circumstances. (21)For this article, I will be using the term ‘illegitimate’ to describe how the newspaper representations of the NSCSWP were unsuitable because they were biased and lacked valuable information. Newspaper reports, which can be accessed online via the newspaper company’s website, include important authoritative voices. However, these voices expressed a certain opinion or concern, rather than delivering information that contributed to society’s understanding of the NSCSWP. Therefore, newspapers did not present legitimate facts, but instead a range of subjective opinions.The Illegitimacy of Newspaper ReportingThe ideological bias of newspapers has been recently examined regarding News Corp, the owner of national title The Australian, and many of the major Australian state newspapers: The Daily Telegraph; The Courier Mail, Herald Sun; The Advertiser; and Sunday Times. This organisation has recently been accused of showing bias in its newspaper articles (Meade). Meade quotes Mark Scott, the ABC Managing Director, who states:Given the aggressive editorial positioning of some of their mastheads and their willingness to adopt and pursue an editorial position, an ideological position and a market segmentation, you could argue that News Corporation newspapers have never been more assertive in exercising media power. (1)The market domination enjoyed by large organisations such as News Corp, and even Fairfax Media, leads to consistency in journalists’ writing on political, social, religious, and economic issues, which may predominate over the articles published by smaller newspapers. There is the concern that over time a particular point of view will be favoured. According to Mark Scott “a range of influential voices [is] essential to ensure a fair and open media” (Meade 1). Scott cites Rupert Murdoch who stated, back in 1967, that “freedom of the press mustn’t be one-sided just for a publisher to speak as he pleases, to try and bully the community” (Meade 1). Therefore, it has been acknowledged that a biased news article is illegitimate, and national news articles are to present facts, not the opinions of the newspaper.A Methodological Framework For this article I will utilise Norman Fairclough’s theory of Critical Discourse Analysis. Fairclough states:By ‘critical’ discourse analysis I mean discourse analysis which aims to systematically explore often opaque relationships of causality and determination between (a) discursive practices, events and texts and (b) wider social and cultural structures, relations and processes. (132-133)This method of analysis examines three assumptions: Existential, Propositional and Value. Existential assumptions make claims about what exists with regards to the problem, and refers to social phenomena such as globalisation or social cohesion (56). Propositional assumptions make predictions about what is or will be (55). Value assumptions simply evaluate things as good or bad, needed or not needed (57). These assumptions can be identified through analysis of the various direct quotes included within online newspaper articles.Direct quotations in newspaper articles available online often represent polarised views demonstrating whether people agree or disagree with the topic being discussed. The selection, or framing, of dominant voices within an article can be used to construct or re-present certain ideologies (Entman, 165). Entman explains that “we can define framing as the process of culling a few elements of perceived reality and assembling a narrative that highlights connections among them to promote a particular interpretation” (164). The framing of direct quotes within an article, therefore, assists the reader in identifying the article’s bias. The National School Chaplaincy and Student Welfare ProgramThe National School Chaplaincy Program was first established in 2006 by the Howard Government, and in 2011 Julia Gillard included secular youth workers, expanding it from 2012 to become the National School Chaplaincy and Student Welfare Program. According to the National School Chaplaincy and Student Welfare Guidelines, the Program aimed to “assist school communities to provide pastoral care and general spiritual, social and emotional comfort to all students, irrespective of their faith or beliefs” (6). Chaplaincy in Australia has been a predominantly Christian counseling service with Christianity being the most commonly practiced religion in Australia (Australian Bureau of Statistics). However, there have been chaplains representing other faiths such as Islam, Judaism and Buddhism (Australian Government 8). Chaplains were chosen by their respective schools and were partly funded by the Government to provide support to students and staff.State Newspaper Articles Online: Representations 2013-2014My sample of articles came from nine state newspapers with an online presence: The Sydney Morning Herald, Brisbane Courier Mail, Adelaide Advertiser, Melbourne Age, Northern Times, The Australian, The West Australian, The Daily Telegraph, and The Mercury. A total of 36 articles were collected, from the newspaper’s Website, for 2013 and 2014, and were divided into two categories.The two categories are Supportive (of the Program) and Unsupportive (of the Program). In 2013, two articles were supportive of the Program, whereas in 2014 there were four. In 2013 three articles were unsupportive of the Program, whereas in 2014 there were 27 unsupportive articles, representing the growing interest in the scheme in the final lead up to the High Court Challenge in 2014. An online newspaper article from 2013, which portrays the NSCSWP and in particular chaplains as illegitimate, is Call for Naked School Chaplain to Be Defrocked (Domjen). This article explains how an off-duty school chaplain was preaching naked in the main street of a country town in NSW. The NSW Teachers Federation President Maurie Mulheron, and Parents and Citizens Association publicity officer Rachael Sowden were quoted in this article. It is through their direct quotes that the illegitimacy of chaplaincy is framed. President Mulheron states:We believe the chaplaincy program is wrong and that money should be used for an increase in school-based counsellors. Obviously the right checks and balances are not in place. (1)When President Mulheron states “We” it is unclear to the reader as to whether he is referring to all NSW Teachers or the organisation’s administrators. The reader is left to make their own assumptions about whom he is referring to. The President also makes a value assumption that the money would be better spent on school-based counselors, thus expressing his own opinion that they are a better option. A propositional assumption is made when he claims that the “right checks and balances are not in place”, but is he basing his claim on this one incident or is there other research to support this assumption?Perhaps this naked chaplain appeared fine when the school hired him, perhaps he does not have a previous record of inappropriate behaviour, perhaps it was an isolated incident. The reader is not given any background information on this chaplain and is therefore meant to take the President’s assumptions as legitimate fact. Ms Sowden, representing the Parents’ and Citizens’ Association, also expresses the same assumptions and concerns. Ms Sowden states:We have great concerns about the chaplain scheme - many parents do. We are concerned about whether they go through the same processes as teachers in terms of working with children checks and their suitability to the position, and this case highlights that.Ms Sowden makes a propositional assumption that many parents and citizens are concerned about the Program. It would be interesting to know what the Parents and Citizens Association was doing about this, considering the choice to have a chaplain is a decision made by the school community? Ms Sowden also asks whether chaplains “go through the same processes as teachers in terms of working with children checks and their suitability to the position”. Chaplains do not go through the same process as teachers in their training as they have a different role in the school. However, chaplains do require a Certificate IV in Pastoral Care as well as a Working with Children Check because they are in close proximity to children, and are being paid for their school counseling service (Working with Children Check). Ms Sowden’s value assumption that chaplains are unsuitable for the position is based on her own limited understanding of their qualifications, which she admits to not knowing. In fact, to be appointed to represent parents and citizens and to even voice their concerns, but not know the qualifications of chaplains in her community, is an interesting area of ignorance.This article has been framed to evaluate the actions of all chaplains through the example of a publicly-naked chaplain, discussed without context in this article. The Program is portrayed as hiring unsuitable and thus illegitimate chaplains. However, the quotes are based on concerns and assumptions that are unfounded, and are fears presented as facts. Therefore the representation is illegitimate because it does not report any information that the public can use to better understand the NSCSWP, or even to understand the circumstances surrounding the chaplain who preached naked in the street. Another article from 2014, which represents chaplains as illegitimate, is Push to Divert Chaplain Cash to School Councillors (Paine). This article focuses on the comments of the Tasmanian Association of State School Organisations President Jenny Eddington, and the Australian Education Union President Angelo Gavrielatos. These dominant voices within the Tasmanian and Australian communities are chosen to express their opinion that the money once used for chaplains should now be used to fund psychologists in schools. AEU President Angelo Gavrielatos states: Apart from undermining our secular traditions, this additional funding should have been allocated to schools to better meet the educational needs of students with trained, specialist staff.Mr Gavrielatos makes a propositional assumption that chaplains are untrained staff and are thus illegitimate staff. However, chaplains are trained and specialise in providing counseling services. Thus, through his call for “trained, specialist staff” he aims to delegitimize the training of chaplains. Mr Gavrielatos also makes a value assumption when he claims that the funding put towards the NSCSWP undermines “our secular traditions”. “Secular traditions” is an existential assumption in positioning that Australians have secular traditions, and that these do not involve chaplaincy because the Australian Government is not supposed to support religion. The Australian Bureau of Statistics states:Enlightenment principles promoted a secular government, detached from the church, that encouraged tolerance and supported religious pluralism, including the right to practice no religion. By Federation, this diversity was enshrined in the Australian Constitution, which says that the Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion. (1)The funding of the Program was a contentious issue from the time of its inception; although it could be argued that it was the prerogative of the Government to support the practice of diverse cultural and religious beliefs by allowing schools to hire religious counselors of their choice. Given that not every student is Christian some would perhaps benefit from chaplains or counselors representing other faiths.These news articles have selected dominant voices to construct and promote an ideology of chaplains as an illegitimate resource for school communities. In these newspaper reports existential, propositional and value assumptions were expressed by dominant voices who expressed concern about the role and behaviour of chaplains in schools. However, research into the Program and its operation within each state may have avoided the representation of unfounded and illegitimate assumptions.Evidence-Based Research: Avoiding Illegitimacy Over the course of the Chaplaincy Program various resources, such as reports and journal articles attempted to provide evidence of how the NSCSWP was funded and operated within state schools.The Department of Education received frequent progress reports by state schools who hired chaplains, although this information was not made available to the public. However, in 2011 then Education Minister Peter Garrett released a discussion paper informing Australians about the current set up of the Program and how the community could have their say on the Program’s fulfillment from 2012-2014. The discussion paper was reported on by The Australian, which portrayed the Program as not catering to the needs of Australian youth because chaplains are predominantly Christian (Ferrari). The newspaper report focuses on the concerns of Australian communities regarding the funding, and qualifications of chaplains, and the cost of the Program. Thus, the Program appeared illegitimate and as though it could not cater to the Australian community’s expectations.Reports conducted by organisations external to the Education Department tried to examine schools communities’ expectations and experiences of the Program. One such report was written in 2009 by Dr Philip Hughes and Professor Margaret Sims from Edith Cowan University who aimed to examine how Australian schools evaluated the Program, and the role of chaplains, but their report excluded the state of NSW.Hughes and Sims state that chaplains’ “contribution was widely appreciated” by schools (6). This report attempted to provide a legitimate and independent account of the Program, however, the report was deemed biased by NSW Greens MLC, Dr John Kaye who remarked that the study was “deeply flawed” and lacked independence (Thielking & MacKenzie 1). According to critics, the study focussed on the positive benefits of chaplains, but the only benefit that was unique to them was that they were religious (The Greens). The study also neglected to report that Hughes was an employee of the Christian Research Association and that his background could impede his objectivity. In the same year, 2009, ACCESS ministries published a report titled: The value of chaplains in Victorian schools. The independent research conducted by Social Compass covers: “the value of chaplains; their social, spiritual and academic impacts; the difference made to the health, well being and quality of life of students; and the contributions made to strengthen communities” (2).This study promoted a positive view of chaplaincy within schools and tried to report on a portion of the community’s experiences with chaplains. However, it was limited in that it pertains only to Victorian schools and received very little media attention online. Even if this information were available online it would have only related to Victoria. Further research conducted into chaplaincy has been published in the Journal of Christian Education. This journal contains many articles on chaplaincy, but these are not easily available online as they require a subscription. The findings from these articles have not been published in newspaper articles online and have therefore not been made available to the general public. The Christian bias of the journal may have also contributed to its contents being neglected by news articles made available online, although they might have assisted in providing a more balanced representation of the NSCSWP.The extent of the research conducted into The National School Chaplaincy and Student Welfare Program has not been entirely delineated here, but these are some of the prominent resources. Nonetheless, the rigorous evaluation of the contribution of the NSCSWP was minimal, and the quality of its evaluation predominantly biased.Robert Slavin states that school program evaluations must “produce reliable, unbiased, and meaningful information on the strength of evidence behind each program” (1). Unfortunately, the research conducted into the Chaplaincy Program was not free from bias, consistent or properly designed in a way that legitimately evaluated the NSCSWP. According to Monica Thielking and David MacKenzie:The fact is that the provision of support services for students in Australian schools has never been subjected to serious research and evaluation, and any analysis is made more difficult by the fact that the various states and territories deploy somewhat different models. (1)Thus, the information on the Chaplaincy Program’s progress and the responsibilities of chaplains in schools was not comprehensive or accurate enough to be appropriately reported in newspapers available online. Therefore, newspaper articles used quotes and information based on a limited understanding of the Program, which in turn produced illegitimate representations of the NSCSWP.ConclusionNewspaper reports available online drew conclusions about the Program’s effectiveness, which had not been appropriately tested. If research had been made available to the public, or published within state-based media online, Australians would have had a more legitimate understanding of the Program’s operation within state education, even if that understanding could not have changed the High Court ruling.The Chaplaincy Program demonstrates how a lack of evidence-based research allows the media to construct illegitimate representations based on promoting the assumptions of dominant, and I would argue the loudest, voices, in society. The bias represented in a consistent approach adopted by newspapers owned by dominant media companies, is a factor in the re-presentation and promotion of certain ideologies. This was made evident by the fact that, in 2014, across nine state newspapers available online, 27 articles were unsupportive of the Program as opposed to only four articles that were supportive. Audiences need to be presented with facts rather than opinions, which are based on very little research. Hopefully newspaper reporting will change in the future to offer audiences a more legitimate representation of news events. ReferencesACCESS Ministries. The Value of Chaplains in Victorian Schools. NSW, 2009. Australian Bureau of Statistics. "Reflecting a Nation: Stories from the 2011 Census, 2012–2013." 2012. Australian Government. National School Chaplaincy Program: A Discussion Paper. Australia: Commonwealth of Australian, 2011. Chaplaincy Australia. "Training." n.d. Commonwealth of Australia. National School Chaplaincy and Student Welfare Program Guidelines. Australia: Australian Government, 2012. Domjen, Briana. “Call for Naked School Chaplain to Be Defrocked.” The Australian 3 Feb. 2013: 1.Entman, Robert. "Framing Bias: Media in the Distribution of Power." Journal of Communications 1 (2007): 163-73.Fairclough, Norman. Analysing Discourse: Textual Analysis for Social Research. London: Longman, 2003.Ferrari, Justine. "School Chaplains Not Representative." The Australian 12 Feb. 2011: 1.Hughes, Philip, and Margaret Sims. The Effectivess of Chaplaincy: As Provided by the National School Chaplaincy Association to Government Schools in Australia. Perth: Edith Cowan University, 2009.Meade, Amanda. "Mark Scott: News Corp Papers Never More Aggressive than Now." The Guardian 3 Oct. 2014: 1.Paine, Michelle. “Push to Divert Chaplain Cash to School Councillors.” The Mercury 21 Jun. 2014: 1.Pritchard, Katie. "Legitimacy, Illegitimacy and Sovereignty in Shakespeare’s British Plays." U of Manchester, 2011.Slavin, Robert. "Perspectives on Evidence-Based Research in Education: What Works? Issues in Synthesizing Educational Program Evaluations." Educational Researcher 37.1 (2008): 5-14. The Greens. "Chaplaincy Program Study 'Flawed and Biased': Conclusions Not Justified." n.d. Thielking, Monica, and David MacKenzie. “School Chaplains: Time to Look at the Evidence.” 2011. Working with Children Check. "Categories of Work." 2008.

The traditional German tale of the Pied Piper of Hamelin inhabits an ambiguous narrative borderland, a liminal space between fact and fiction, fantasy and horror, concrete details and elusive mystery. In his study of the Pied Piper in Tradition and Innovation in Folk Literature, Wolfgang Mieder describes how manuscripts and other evidence appear to confirm the historical base of the story. Precise details from a fifteenth-century manuscript, based on earlier sources, specify that in 1284 on the 26th of June, the feast-day of Saints John and Paul, 130 children from Hamelin were led away by a piper clothed in many colours to the Koppen Hill, and there vanished (Mieder 48). Later manuscripts add details familiar today, such as a plague of rats and a broken bargain with burghers as a motive for the Piper’s actions, while in the seventeenth century the first English-language version advances what might also be the first attempt at a “rational” explanation for the children’s disappearance, claiming that they were taken to Transylvania. The uncommon pairing of such precise factual detail with enigmatic mystery has encouraged many theories. These have ranged from references to the Children’s Crusade, or other religious fervours, to the devastation caused by the Black Death, from the colonisation of Romania by young German migrants to a murderous rampage by a paedophile. Fictional interpretations of the story have multiplied, with the classic versions of the Brothers Grimm and Robert Browning being most widely known, but with contemporary creators exploring the theme too. This includes interpretations in Hamelin itself. On 26 June 2015, in Hamelin Museum, I watched a wordless five-minute play, entirely performed not by humans but by animatronic stylised figures built out of scrap iron, against a montage of multilingual, confused voices and eerie music, with the vanished children represented by a long line of small empty shirts floating by. The uncanny, liminal nature of the story was perfectly captured. Australia is a world away from German fairy tale mysteries, historically, geographically, and culturally. Yet, as Lisa M. Fiander has persuasively argued, contemporary Australian fiction has been more influenced by fairy tales than might be assumed, and in this essay it is proposed that major motifs from the Pied Piper appear in several Australian novels, transformed not only by distance of setting and time from that of the original narrative, but also by elements specific to the Australian imaginative space. These motifs are lost children, the enigmatic figure of the Piper himself, and the power of a very particular place (as Hamelin and its Koppen Hill are particularised in the original tale). Three major Australian novels will be examined in this essay: Joan Lindsay’s Picnic at Hanging Rock (1967), Christopher Koch’s The Doubleman (1985), and Ursula Dubosarsky’s The Golden Day (2011). Dubosarsky’s novel was written for children; both Koch’s and Lindsay’s novels were published as adult fiction. In each of these works of fiction, the original tale’s motifs have been developed and transformed to express unique evocations of the Pied Piper theme. As noted by Fiander, fiction writers are “most likely to draw upon fairy tales when they are framing, in writing, a subject that generates anxiety in their culture” (158). Her analysis is about anxieties of place within Australian fiction, but this insight could be usefully extended to the motifs which I have identified as inherent in the Pied Piper story. Prominent among these is the lost children motif, whose importance in the Australian imagination has been well-established by scholars such as Peter Pierce. Pierce’s The Country of Lost Children: An Australian Anxiety explores this preoccupation from the earliest beginnings of European settlement, through analysis of fiction, newspaper reports, paintings, and films. As Pierce observed in a later interview in the Sydney Morning Herald (Knox), over time the focus changed from rural children and the nineteenth-century fear of the vast impersonal nature of the bush, where children of colonists could easily get lost, to urban children and the contemporary fear of human predators.In each of the three novels under examination in this essay, lost children—whether literal or metaphorical—feature prominently. Writer Carmel Bird, whose fiction has also frequently centred on the theme of the lost child, observes in “Dreaming the Place” that the lost child, the stolen child – this must be a narrative that is lodged in the heart and imagination, nightmare and dream, of all human beings. In Australia the nightmare became reality. The child is the future, and if the child goes, there can be no future. The true stories and the folk tales on this theme are mirror images of each other. (7) The motif of lost children—and of children in danger—is not unique to the Pied Piper. Other fairy tales, such as Hansel and Gretel and Little Red Riding Hood, contain it, and it is those antecedents which Bird cites in her essay. But within the Pied Piper story it has three features which distinguish it from other traditional tales. First, unlike in the classic versions of Hansel and Gretel or Red Riding Hood, the children do not return. Neither are there bodies to find. The children have vanished into thin air, never to be seen again. Second, it is not only parents who have lost them, but an entire community whose future has been snatched away: a community once safe, ordered, even complacent, traumatised by loss. The lack of hope, of a happy ending for anyone, is striking. And thirdly, the children are not lost or abandoned or even, strictly speaking, stolen: they are lured away, semi-willingly, by the central yet curiously marginal figure of the Piper himself. In the original story there is no mention of motive and no indication of malice on the part of the Piper. There is only his inexplicable presence, a figure out of fairy folklore appearing in the midst of concrete historical dates and numbers. Clearly, he links to the liminal, complex world of the fairies, found in folklore around the world—beings from a world close to the human one, yet alien. Whimsical and unpredictable by human standards, such beings are nevertheless bound by mysteriously arbitrary rules and taboos, and haunt the borders of the human world, disturbing its rational edges and transforming lives forever. It is this sense of disturbance, that enchanting yet frightening sudden shifting of the border of reality and of the comforting order of things, the essence of transformation itself, which can also be seen at the core of the three novels under examination in this essay, with the Piper represented in each of them but in different ways. The third motif within the Pied Piper is a focus on place as a source of uncanny power, a theme which particularly resonates within an Australian context. Fiander argues that if contemporary British fiction writers use fairy tale to explore questions of community and alienation, and Canadian fiction writers use it to explore questions of identity, then Australian writers use it to explore the unease of place. She writes of the enduring legacy of Australia’s history “as a settler colony which invests the landscape with strangeness for many protagonists” (157). Furthermore, she suggests that “when Australian fiction writers, using fairy tales, describe the landscape as divorced from reality, they might be signalling anxiety about their own connection with the land which had already seen tens of thousands of years of occupation when Captain James Cook ‘found’ it in 1770” (160). I would argue, however, that in the case of the Pied Piper motifs, it is less clear that it is solely settler anxieties which are driving the depiction of the power of place in these three novels. There is no divorce from reality here, but rather an eruption of the metaphysical potency of place within the usual, “normal” order of reality. This follows the pattern of the original tale, where the Piper and all the children, except for one or two stragglers, disappear at Koppen Hill, vanishing literally into the hill itself. In traditional European folklore, hollow hills are associated with fairies and their uncanny power, but other places, especially those of water—springs, streams, even the sea—may also be associated with their liminal world (in the original tale, the River Weser is another important locus for power). In Joan Lindsay’s Picnic at Hanging Rock, it is another outcrop in the landscape which holds that power and claims the “lost children.” Inspired partly by a painting by nineteenth-century Australian artist William Ford, titled At the Hanging Rock (1875), depicting a group of elegant people picnicking in the bush, this influential novel, which inspired an equally successful film adaptation, revolves around an incident in 1900 when four girls from Appleyard College, an exclusive school in Victoria, disappear with one of their teachers whilst climbing Hanging Rock, where they have gone for a picnic. Only one of their number, a girl called Irma, is ever found, and she has no memory of how and why she found herself on the Rock, and what has happened to the others. This inexplicable event is the precursor to a string of tragedies which leads to the violent deaths of several people, and which transforms the sleepy and apparently content little community around Appleyard College into a centre of loss, horror, and scandal.Told in a way which makes it appear that the novelist is merely recounting a true story—Lindsay even tells readers in an author’s note that they must decide for themselves if it is fact or fiction—Picnic at Hanging Rock shares the disturbingly liminal fact-fiction territory of the Piper tale. Many readers did in fact believe that the novel was based on historical events and combed newspaper files, attempting to propound ingenious “rational” explanations for what happened on the Rock. Picnic at Hanging Rock has been the subject of many studies, with the novel being analysed through various prisms, including the Gothic, the pastoral, historiography, and philosophy. In “Fear and Loathing in the Australian Bush,” Kathleen Steele has depicted Picnic at Hanging Rock as embodying the idea that “Ordered ‘civilisation’ cannot overcome the gothic landscapes of settler imaginations: landscapes where time and people disappear” (44). She proposes that Lindsay intimates that the landscape swallows the “lost children” of the novel because there is a great absence in that place: that of Aboriginal people. In this reading of the novel, it is that absence which becomes, in a sense, a malevolent presence that will reach out beyond the initial disappearance of the three people on the Rock to destroy the bonds that held the settler community together. It is a powerfully-made argument, which has been taken up by other scholars and writers, including studies which link the theme of the novel with real-life lost-children cases such as that of Azaria Chamberlain, who disappeared near another “Rock” of great Indigenous metaphysical potency—Uluru, or Ayers Rock. However, to date there has been little exploration of the fairy tale quality of the novel, and none at all of the striking ways in which it evokes Pied Piper motifs, whilst transforming them to suit the exigencies of its particular narrative world. The motif of lost children disappearing from an ordered, safe, even complacent community into a place of mysterious power is extended into an exploration of the continued effects of those disappearances, depicting the disastrous impact on those left behind and the wider community in a way that the original tale does not. There is no literal Pied Piper figure in this novel, though various theories are evoked by characters as to who might have lured the girls and their teacher, and who might be responsible for the disappearances. Instead, there is a powerful atmosphere of inevitability and enchantment within the landscape itself which both illustrates the potency of place, and exemplifies the Piper’s hold on his followers. In Picnic at Hanging Rock, place and Piper are synonymous: the Piper has been transformed into the land itself. Yet this is not the “vast impersonal bush,” nor is it malevolent or vengeful. It is a living, seductive metaphysical presence: “Everything, if only you could see it clearly enough, is beautiful and complete . . .” (Lindsay 35). Just as in the original tale, the lost children follow the “Piper” willingly, without regret. Their disappearance is a happiness to them, in that moment, as it is for the lost children of Hamelin, and quite unlike how it must be for those torn apart by that loss—the community around Appleyard, the townspeople of Hamelin. Music, long associated with fairy “takings,” is also a subtle feature of the story. In the novel, just before the luring, Irma hears a sound like the beating of far-off drums. In the film, which more overtly evokes fairy tale elements than does the novel, it is noteworthy that the music at that point is based on traditional tunes for Pan-pipes, played by the great Romanian piper Gheorge Zamfir. The ending of the novel, with questions left unanswered, and lives blighted by the forever-inexplicable, may be seen as also following the trajectory of the original tale. Readers as much as the fictional characters are left with an enigma that continues to perplex and inspire. Picnic at Hanging Rock was one of the inspirations for another significant Australian fiction, this time a contemporary novel for children. Ursula Dubosarsky’s The Golden Day (2011) is an elegant and subtle short novel, set in Sydney at an exclusive girls’ school, in 1967. Like the earlier novel, The Golden Day is also partly inspired by visual art, in this case the Schoolgirl series of paintings by Charles Blackman. Combining a fairy tale atmosphere with historical details—the Vietnam War, the hanging of Ronald Ryan, the drowning of Harold Holt—the story is told through the eyes of several girls, especially one, known as Cubby. The Golden Day echoes the core narrative patterns of the earlier novel, but intriguingly transformed: a group of young girls goes with their teacher on an outing to a mysterious place (in this case, a cave on the beach—note the potent elements of rock and water, combined), and something inexplicable happens which results in a disappearance. Only this time, the girls are much younger than the characters of Lindsay’s novel, pre-pubertal in fact at eleven years old, and it is their teacher, a young, idealistic woman known only as Miss Renshaw, who disappears, apparently into thin air, with only an amber bead from her necklace ever found. But it is not only Miss Renshaw who vanishes: the other is a poet and gardener named Morgan who is also Miss Renshaw’s secret lover. Later, with the revelation of a dark past, he is suspected in absentia of being responsible for Miss Renshaw’s vanishment, with implications of rape and murder, though her body is never found. Morgan, who could partly figure as the Piper, is described early on in the novel as having “beautiful eyes, soft, brown, wet with tears, like a stuffed toy” (Dubosarsky 11). This disarming image may seem a world away from the ambiguously disturbing figure of the legendary Piper, yet not only does it fit with the children’s naïve perception of the world, it also echoes the fact that the children in the original story were not afraid of the Piper, but followed him willingly. However, that is complicated by the fact that Morgan does not lure the children; it is Miss Renshaw who follows him—and the children follow her, who could be seen as the other half of the Piper. The Golden Day similarly transforms the other Piper motifs in its own original way. The children are only literally lost for a short time, when their teacher vanishes and they are left to make their own way back from the cave; yet it could be argued that metaphorically, the girls are “lost” to childhood from that moment, in terms of never being able to go back to the state of innocence in which they were before that day. Their safe, ordered school community will never be the same again, haunted by the inexplicability of the events of that day. Meanwhile, the exploration of Australian place—the depiction of the Memorial Gardens where Miss Renshaw enjoins them to write poetry, the uncomfortable descent over rocks to the beach, and the fateful cave—is made through the eyes of children, not the adolescents and adults of Picnic at Hanging Rock. The girls are not yet in that liminal space which is adolescence and so their impressions of what the places represent are immediate, instinctive, yet confused. They don’t like the cave and can’t wait to get out of it, whereas the beach inspires them with a sense of freedom and the gardens with a sense of enchantment. But in each place, those feelings are mixed both with ordinary concerns and with seemingly random associations that are nevertheless potently evocative. For example, in the cave, Cubby senses a threateningly weightless atmosphere, a feeling of reality shifting, which she associates, apparently confusedly, with the hanging of Ronald Ryan, reported that very day. In this way, Dubosarsky subtly gestures towards the sinister inevitability of the following events, and creates a growing tension that will eventually fade but never fully dissipate. At the end, the novel takes an unexpected turn which is as destabilising as the ending of the Pied Piper story, and as open-ended in its transformative effects as the original tale: “And at that moment Cubby realised she was not going to turn into the person she had thought she would become. There was something inside her head now that would make her a different person, though she scarcely understood what it was” (Dubosarsky 148). The eruption of the uncanny into ordinary life will never leave her now, as it will never leave the other girls who followed Miss Renshaw and Morgan into the literally hollow hill of the cave and emerged alone into a transformed world. It isn’t just childhood that Cubby has lost but also any possibility of a comforting sense of the firm borders of reality. As in the Pied Piper, ambiguity and loss combine to create questions which cannot be logically answered, only dimly apprehended.Christopher Koch’s 1985 novel The Doubleman, winner of the Miles Franklin Award, also explores the power of place and the motif of lost children, but unlike the other two novels examined in this essay depicts an actual “incarnated” Piper motif in the mysteriously powerful figure of Clive Broderick, brilliant guitarist and charismatic teacher/guru, whose office, significantly, is situated in a subterranean space of knowledge—a basement room beneath a bookshop. Both central yet peripheral to the main action of the novel, touched with hints of the supernatural which never veer into overt fantasy, Broderick remains an enigma to the end. Set, like The Golden Day, in the 1960s, The Doubleman is narrated in the first person by Richard Miller, in adulthood a producer of a successful folk-rock group, the Rymers, but in childhood an imaginative, troubled polio survivor, with a crutch and a limp. It is noteworthy here that in the Grimms’ version of the Pied Piper, two children are left behind, despite following the Piper: one is blind, one is lame. And it is the lame boy who tells the townspeople what he glimpsed at Koppen Hill. In creating the character of Broderick, the author blends the traditional tropes of the Piper figure with Mephistophelian overtones and a strong influence from fairy lore, specifically the idea of the “doubleman,” here drawn from the writings of seventeenth-century Scottish pastor, the Reverend Robert Kirk of Aberfoyle. Kirk’s 1691 book The Secret Commonwealth of Elves, Fauns and Fairies is the earliest known serious attempt at objective description of the fairy beliefs of Gaelic-speaking Highlanders. His own precisely dated life-story and ambiguous end—it is said he did not die but is forever a prisoner of the fairies—has eerie parallels to the Piper story. “And there is the uncanny, powerful and ambiguous fact of the matter. Here is a man, named, born, lived, who lived a fairy story, really lived it: and in the popular imagination, he lives still” (Masson).Both in his creative and his non-fiction work Koch frequently evoked what he called “the Otherland,” which he depicted as a liminal, ambiguous, destabilising but nevertheless very real and potent presence only thinly veiled by the everyday world. This Otherland is not the same in all his fictions, but is always part of an actual place, whether that be Java in The Year of Living Dangerously, Hobart and Sydney in The Doubleman, Tasmania, Vietnam and Cambodia in Highways to a War, and Ireland and Tasmania in Out of Ireland. It is this sense of the “Otherland” below the surface, a fairy tale, mythical realm beyond logic or explanation, which gives his work its distinctive and particular power. And in The Doubleman, this motif, set within a vividly evoked real world, complete with precise period detail, transforms the Piper figure into one which could easily appear in a Hobart lane, yet which loses none of its uncanny potency. As Noel Henricksen writes in his study of Koch’s work, Island and Otherland, “Behind the membrane of Hobart is Otherland, its manifestations a spectrum stretched between the mystical and the spiritually perverted” (213).This is Broderick’s first appearance, described through twelve-year-old Richard Miller’s eyes: Tall and thin in his long dark overcoat, he studied me for the whole way as he approached, his face absolutely serious . . . The man made me uneasy to a degree for which there seemed to be no explanation . . . I was troubled by the notion that he was no ordinary man going to work at all: that he was not like other people, and that his interest couldn’t be explained so simply. (Koch, Doubleman 3)That first encounter is followed by another, more disturbing still, when Broderick speaks to the boy, eyes fixed on him: “. . . hooded by drooping lids, they were entirely without sympathy, yet nevertheless interested, and formidably intelligent” (5).The sense of danger that Broderick evokes in the boy could be explained by a sinister hint of paedophilia. But though Broderick is a predator of sorts on young people, nothing is what it seems; no rational explanation encompasses the strange effect of his presence. It is not until Richard is a young man, in the company of his musical friend Brian Brady, that he comes across Broderick again. The two young men are looking in the window of a music shop, when Broderick appears beside them, and as Richard observes, just as in a fairy tale, “He didn’t seem to have changed or aged . . .” (44). But the shock of his sudden re-appearance is mixed with something else now, as Broderick engages Brady in conversation, ignoring Richard, “. . . as though I had failed some test, all that time ago, and the man had no further use for me” (45).What happens next, as Broderick demonstrates his musical prowess, becomes Brady’s teacher, and introduces them to his disciple, young bass player Darcy Burr, will change the young men’s lives forever and set them on a path that leads both to great success and to living nightmare, even after Broderick’s apparent disappearance, for Burr will take on the Piper’s mantle. Koch’s depiction of the lost children motif is distinctively different to the other two novels examined in this essay. Their fate is not so much a mystery as a tragedy and a warning. The lost children of The Doubleman are also lost children of the sixties, bright, talented young people drawn through drugs, immersive music, and half-baked mysticism into darkness and horrifying violence. In his essay “California Dreaming,” published in the collection Crossing the Gap, Koch wrote about this subterranean aspect of the sixties, drawing a connection between it and such real-life sinister “Pipers” as Charles Manson (60). Broderick and Burr are not the same as the serial killer Manson, of course; but the spell they cast over the “lost children” who follow them is only different in degree, not in kind. In the end of the novel, the spell is broken and the world is again transformed. Yet fittingly it is a melancholy transformation: an end of childhood dreams of imaginative potential, as well as dangerous illusions: “And I knew now that it was all gone—like Harrigan Street, and Broderick, and the district of Second-Hand” (Koch, Doubleman 357). The power of place, the last of the Piper motifs, is also deeply embedded in The Doubleman. In fact, as with the idea of Otherland, place—or Island, as Henricksen evocatively puts it—is a recurring theme in Koch’s work. He identified primarily and specifically as a Tasmanian writer rather than as simply Australian, pointing out in an essay, “The Lost Hemisphere,” that because of its landscape and latitude, different to the mainland of Australia, Tasmania “genuinely belongs to a different region from the continent” (Crossing the Gap 92). In The Doubleman, Richard Miller imbues his familiar and deeply loved home landscape with great mystical power, a power which is both inherent within it as it is, but also expressive of the Otherland. In “A Tasmanian Tone,” another essay from Crossing the Gap, Koch describes that tone as springing “from a sense of waiting in the landscape: the tense yet serene expectancy of some nameless revelation” (118). But Koch could also write evocatively of landscapes other than Tasmanian ones. The unnerving climax of The Doubleman takes place in Sydney—significantly, as in The Golden Day, in a liminal, metaphysically charged place of rocks and water. That place, which is real, is called Point Piper. In conclusion, the original tale’s three main motifs—lost children, the enigma of the Piper, and the power of place—have been explored in distinctive ways in each of the three novels examined in this article. Contemporary Australia may be a world away from medieval Germany, but the uncanny liminality and capacious ambiguity of the Pied Piper tale has made it resonate potently within these major Australian fictions. Transformed and transformative within the Australian imagination, the theme of the Pied Piper threads like a faintly-heard snatch of unearthly music through the apparently mimetic realism of the novels, destabilising readers’ expectations and leaving them with subversively unanswered questions. ReferencesBird, Carmel. “Dreaming the Place: An Exploration of Antipodean Narratives.” Griffith Review 42 (2013). 1 May 2016 <https://griffithreview.com/articles/dreaming-the-place/>.Dubosarsky, Ursula. The Golden Day. Sydney: Allen and Unwin, 2011.Fiander, Lisa M. “Writing in A Fairy Story Landscape: Fairy Tales and Contemporary Australian Fiction.” Journal of the Association for the Study of Australian Literature 2 (2003). 30 April 2016 <http://openjournals.library.usyd.edu.au/index.php/JASAL/index>.Henricksen, Noel. Island and Otherland: Christopher Koch and His Books. Melbourne: Educare, 2003.Knox, Malcolm. “A Country of Lost Children.” Sydney Morning Herald 15 Aug. 2009. 1 May 2016 <http://www.smh.com.au/national/a-country-of-lost-children-20090814-el8d.html>.Koch, Christopher. The Doubleman. 1985. Sydney: Minerva, 1996.Koch, Christopher. Crossing the Gap: Memories and Reflections. 1987. Sydney: Vintage, 2000. Lindsay, Joan. Picnic at Hanging Rock. 1967. Melbourne: Penguin, 1977.Masson, Sophie. “Captive in Fairyland: The Strange Case of Robert Kirk of Aberfoyle.” Nation and Federation in the Celtic World: Papers from the Fourth Australian Conference of Celtic Studies, University of Sydney, June–July 2001. Ed. Pamela O’Neil. Sydney: University of Sydney Celtic Studies Foundation, 2003. Mieder, Wolfgang. “The Pied Piper: Origin, History, and Survival of a Legend.” Tradition and Innovation in Folk Literature. 1987. London: Routledge Revivals, 2015.Pierce, Peter. The Country of Lost Children: An Australian Anxiety. Cambridge: Cambridge UP, 1999.Steele, Kathleen. “Fear and Loathing in the Australian Bush: Gothic Landscapes in Bush Studies and Picnic at Hanging Rock.” Colloquy 20 (2010): 33–56. 27 July 2016 <http://artsonline.monash.edu.au/wp-content/arts/files/colloquy/colloquy_issue_20_december_2010/steele.pdf>.

Sharing this article, the act of writing and then having it read, legitimises the point of it – that is, we (and we speak on behalf of each other here) managed to negotiate western academic expectations and norms from a just-as-legitimate-but-not-always-heard female Buginese perspective written in Standard Australian English (not my first choice-of-language and I speak on behalf of myself). At times we transgressed roles, guiding and following each other through different academic, cultural, social, and linguistic domains until we stumbled upon ways of legitimating our entanglement of experiences, when we heard the similar, faint, drum beat across boundaries and journeys.This article is one storying of the results of this four year relationship between a Buginese PhD candidate and an Indigenous Australian supervisor – both in the writing of the article and the processes that we are writing about. This is our process of knowing and validating knowledge through sharing, collaboration and cultural exchange. Neither the successful PhD thesis nor this article draw from authoethnography but they are outcomes of a lived, research standpoint that fiercely fought to centre a Muslim-Buginese perspective as much as possible, due to the nature of a postgraduate program. In the effort to find a way to not privilege Western ways of knowing to the detriment of my standpoint and position, we had to find a way to at times privilege my way of knowing the world alongside a Western one. There had to be a beat that transgressed cultural and linguistic differences and that allowed for a legitimised dialogic, intersubjective dance.The PhD research focused on potential dialogue between Australian culture and Buginese culture in terms of feminism and its resulting cultural hybridity where some Australian feminist thoughts are applicable to Buginese culture but some are not. Therefore, the PhD study centred a Buginese standpoint while moving back and forth amongst Australian feminist discourses and the dominant expectations of a western academic process. The PhD research was part of a greater Indonesian tertiary movement to include, study, challenge and extend feminist literary programs and how this could be respectfully and culturally appropriately achieved. This article is written by both of us but the core knowledge comes from a Buginese standpoint, that is, the principal supervisor learned from the PhD candidate and then applied her understanding of Indigenous standpoint theory, Tuhiwahi Smith’s decolonising methodologies and Spivakian self-reflexivity to aid the candidate’s development of her dancing methodology. For this reason, the rest of this article is written from the first-person perspective of Dr Abbas.The PhD study was a literary analysis on five stories from Helen Garner’s Postcards from Surfers (1985). My work translated these five stories from English into Indonesian and discussed some challenges that occurred in the process of translation. By using Edward Said’s work on contrapuntal reading and Robert Warrior’s metaphor of the subaltern dancing, I, the embodied learner and the cultural translator, moved back and forth between Buginese culture and Australian culture to consider how Australian women and men are represented and how mainstream Australian society engages with, or challenges, discourses of patriarchy and power. This movement back and forth was theorised as ‘dancing’. Ultimately, another dance was performed at the end of the thesis waltz between the work which centred my Buginese standpoint and academia as a Western tertiary institution.I have been dancing with Australian feminism for over four years. My use of the word ‘dancing’ signified my challenge to articulate and engage with Australian culture, literature, and feminism by viewing it from a Buginese perspective as opposed to a ‘Non-Western’ perspective. As a Buginese woman and scholar, I centred my specific cultural standpoints instead of accepting them generally and therefore dismissed the altering label of ‘Non-Western’. Juxtaposing Australian feminism with Buginese culture was not easy. However, as my research progressed I saw interesting cultural differences between Australian and Buginese cultures that could result in a hybridized way of engaging feminist issues. At times, my cultural standpoint took the lead in directing the research or the point, at other times a Western beat was more prominent, for example, using the English language to voice my work.The Buginese, also known as the Bugis, along with the Makassar, the Mandar, and the Toraja, are one of the four main ethnic groups of the province of South Sulawesi in Indonesia. The population of the Buginese in South Sulawesi spreads into major states (Bone, Wajo, Soppeng, and Sidenreng) and some minor states (Pare-Pare, Suppa, and Sinjai). Like other ethnic groups living in other islands of Indonesia such as the Javanese, the Sundanese, the Minang, the Batak, the Balinese, and the Ambonese, the Buginese have their own culture and traditions. The Buginese, especially those who live in the villages, are still bounded strictly by ade’ (custom) or pangadereng (customary law). This concept of ade’ provides living guidelines for Buginese and consists of five components including ade’, bicara, rapang, wari’, and sara’. Pelras clarifies that pangadereng is ‘adat-hood’, a corpus of interlinked ruling principles which, besides ade’ (custom), includes also bicara (jurisprudence), rapang (models of good behaviour which ensure the proper functioning of society), wari’ (rules of descent and hierarchy) and sara’ (Islamic law and institution, derived from the Arabic shari’a) (190). So, pangadereng is an overall norm which includes advice on how Buginese should behave towards fellow human beings and social institutions on a reciprocal basis. In addition, the Buginese together with Makassarese, mind what is called siri’ (honour and shame), that is the sense of honour and shame. In the life of the Buginese-Makassar people, the most basic element is siri’. For them, no other value merits to be more detected and preserved. Siri’ is their life, their self-respect and their dignity. This is why, in order to uphold and to defend it when it has been stained or they consider it has been stained by somebody, the Bugis-Makassar people are ready to sacrifice everything, including their most precious life, for the sake of its restoration. So goes the saying.... ‘When one’s honour is at stake, without any afterthought one fights’ (Pelras 206).Buginese is one of Indonesia’s ethnic groups where men and women are intended to perform equal roles in society, especially those who live in the Buginese states of South Sulawesi where they are still bound strictly by ade’ (custom) or pangadereng (customary law). These two basic concepts are guidelines for daily life, both in the family and the work place. Buginese also praise what is called siri’, a sense of honour and shame. It is because of this sense of honour and shame that we have a saying, siri’ emmi ri onroang ri lino (people live only for siri’) which means one lives only for honour and prestige. Siri’ had to remain a guiding principle in my theoretical and methodological approach to my PhD research. It is also a guiding principle in the resulting pedagogical praxis that this work has established for my course in Australian culture and literature at Hasanuddin University. I was not prepared to compromise my own ethical and cultural identity and position yet will admit, at times, I felt pressured to do so if I was going to be seen to be performing legitimate scholarly work. Novera argues that:Little research has focused specifically on the adjustment of Indonesian students in Australia. Hasanah (1997) and Philips (1994) note that Indonesian students encounter difficulties in fulfilling certain Western academic requirements, particularly in relation to critical thinking. These studies do not explore the broad range of academic and social problems. Yet this is a fruitful area for research, not just because of the importance of Indonesian students to Australia, and the importance of the Australia-Indonesia relationship to both neighbouring nations, but also because adjustment problems are magnified by cultural differences. There are clear differences between Indonesian and Australian cultures, so that a study of Indonesian students in Australia might also be of broader academic interest […]Studies of international student adjustment discuss a range of problems, including the pressures created by new role and behavioural expectations, language difficulties, financial problems, social difficulties, homesickness, difficulties in dealing with university and other authorities, academic difficulties, and lack of assertiveness inside and outside the classroom. (467)While both my supervisor and I would agree that I faced all of these obstacles during my PhD candidature, this article is focusing solely on the battle to present my methodology, a dialogic encounter between Buginese feminism and mainstream Australian culture using Helen Garner’s short stories, to a Western process and have it be “legitimised”. Endang writes that short stories are becoming more popular in the industrial era in Indonesia and they have become vehicles for writers to articulate the realities of social life such as poverty, marginalization, and unfairness (141-144). In addition, Noor states that the short story has become a new literary form particularly effective for assisting writers in their goal to help the marginalized because its shortness can function as a weapon to directly “scoop up” the targeted issues and “knock them out at a blow” (Endang 144-145). Indeed, Helen Garner uses short stories in a way similar to that described by Endang: as a defiant act towards the government and current circumstances (145). My study of Helen Garner’s short stories explored the way her stories engage with and resist gender relations and inequality between men and women in Australian society through four themes prevalent in the narratives: the kitchen, landscape, language, and sexuality. I wrote my thesis in standard Australian English and I complied with expected forms, formatting, referencing, structuring etc. My thesis also included the Buginese translations of some of Garner’s work. However, the theoretical approaches that informed my analysis cannot be separated from the personal. In the title, I use the term ‘dancing’ to indicate a dialogue with white Australian women by moving back and forth between Australian culture and Buginese culture. I use the term ‘dancing’ as an extension of Edward Said’s work on contrapuntal reading but employ it as a signifier of my movement between insider and outsider (of Australian feminism), that is, I extend it from just a literary reading to a whole body experience. According to Ashcroft and Ahluwalia, the “essence of Said’s argument is to know something is to have power over it, and conversely, to have power is to know the world in your own terms” (83). Ashcroft and Ahluwalia add how through music, particularly the work of pianist Glenn Gould, Said formulated a way of reading imperial and postcolonial texts contrapuntally. Such a reading acknowledges the hybridity of cultures, histories and literatures, allowing the reader to move back and forth between an internal and an external standpoint of cultural references and attitudes in “an effort to draw out, extend, give emphasis and voice to what is silent or marginally present or ideologically represented” (Said 66). While theorising about the potential dance between Australian and Buginese feminisms in my work, I was living the dance in my day-to-day Australian university experience. Trying to accommodate the expected requirements of a PhD thesis, while at the same time ensuring that I maintained my own personal, cultural and professional dignity, that is ade’, and siri’, required some fancy footwork. Siri’ is central to my Buginese worldview and had to be positioned as such in my PhD thesis. Also, the realities that women are still marginalized and that gender inequality and disparities persist in Indonesian society become a motivation to carry out my PhD study. The opportunity to study Australian culture and literature in that country, allowed me to increase my global and local complexity as an individual, what Pieterse refers to as “ a process of hybridization” and to become as Beck terms an “actor” and “manager’’ of my life (as cited in Edmunds 1). Gaining greater autonomy and reconceptualising both masculinity and femininity, while dominant themes in Garner’s work, are also issues I address in my personal and professional goals. In other words, this study resulted in hybridized knowledge of Australian concepts of feminism and Buginese societies that offers a reference for students to understand and engage with different feminist thought. By learning how feminism is understood differently by Australians and Buginese, my Indonesian students can decide what aspects of feminist ideas from a Western perspective can be applied to Buginese culture without transgressing Buginese customs and habits.There are few Australian literary works that have been translated into Indonesian. Those that have include Peter Carey’s True History of the Kelly Gang (2007) and My Life is a Fake (2009), James Vance Marshall’s Walkabout (1957), Emma Darcy’s The Billionaire Bridegroom (2010) , Sally Morgan’s My Place (1987), and Colleen McCullogh’s The Thorn Birds (1978). My translation of five short stories from Postcards from Surfers complemented these works and enriched the diversity of Indonesian translations of world literary works, the bulk of which tends to come from the United Kingdom, America, the Middle East, and Japan. However, actually getting through the process of PhD research followed by examination required my supervisor and I to negotiate cross-cultural terrain, academic agendas and Western expectations of what legitimate thesis writing should look like. Employing Said’s contrapuntal pedagogy and Warrior’s notion of subaltern dancing became my illegitimate methodological frame.Said points out that contrapuntal analysis means that students and teachers can cross-culturally “elucidate a complex and uneven topography” (318). He adds that “we must be able to think through and interpret together experiences that are discrepant, each with its particular agenda and pace of development, its own internal formations, its internal coherence and system of external relationships, all of them co-existing and interacting with others” (32). Contrapuntal is a metaphor Said derived from musical theory, meaning to counterpoint or add a rhythm or melody, in this case, Buginese and Anglo-Australian feminisms. Warrior argues for an indigenous critique of how power and knowledge is read and in doing so he writes that “the subaltern can dance, and so sometimes can the intellectual” (85). In his rereading of Spivak, he argues that subaltern and intellectual positions can meet “and in meeting, create the possibility of communication” (86). He refers to this as dancing partly because it implicitly acknowledges without silencing the voices of the subaltern (once the subaltern speaks it is no longer the subaltern, so the notion of dancing allows for communication, “a movement from subalternity to something else” (90) which can mark “a new sort of non-complicitous relationship to a family, community or class of origin” (91). By “non-complicit” Warrior means that when a member of the subaltern becomes a scholar and therefore a member of those who historically silence the subaltern, there are other methods for communicating, of moving, between political and cultural spaces that allow for a multiplicity of voices and responses. Warrior uses a traditional Osage in-losh-ka dance as an example of how he physically and intellectually interacts with multiple voices and positions:While the music plays, our usual differences, including subalternity and intellectuality, and even gender in its own way, are levelled. For those of us moving to the music, the rules change, and those who know the steps and the songs and those who can keep up with the whirl of bodies, music and colours hold nearly every advantage over station or money. The music ends, of course, but I know I take my knowledge of the dance away and into my life as a critic, and I would argue that those levelled moments remain with us after we leave the drum, change our clothes, and go back to the rest of our lives. (93)For Warrior, the dance becomes theory into practice. For me, it became not only a way to soundly and “appropriately” present my methodology and purpose, but it also became my day to day interactions, as a female Buginese scholar, with western, Australian academic and cultural worldviews and expectations.One of the biggest movements I had to justify was my use of the first person “I”, in my thesis, to signify my identity as a Buginese woman and position myself as an insider of my community with a hybrid western feminism with Australia in mind. Perrault argues that “Writing “I” has been an emancipatory project for women” (2). In the context of my PhD thesis, uttering ‘I’ confirmed my position and aims. However, this act of explicitly situating my own identity and cultural position in my research and thesis was considered one of the more illegitimate acts. In one of the examiner reports, it was stated that situating myself centrally was fraught but that I managed to avoid the pitfalls. Judy Long argues that writing in the female first person challenges patriarchal control and order (127). For me, writing in the first person was essential if I had any chance of maintaining my Buginese identity and voice, in both my thesis and in my Australian tertiary experience. As Trinh-Minh writes, “S/he who writes, writes. In uncertainty, in necessity. And does not ask whether s/he is given permission to do so or not” (8).Van Dijk, cited in Hamilton, notes that the west and north are bound by an academic ethnocentrism and this is a particular area my own research had to negotiate. Methodologically I provided a comparative rather than a universalising perspective, engaging with middle-class, heterosexual, western, white women feminism but not privileging them. It is important for Buginese to use language discourses as a weapon to gain power, particularly because as McGlynn claims, “generally Indonesians are not particularly outspoken” (38). My research was shaped by a combination of ongoing dedication to promote women’s empowerment in the Buginese context and my role as an academic teaching English literature at the university level. I applied interpretive principles that will enable my students to see how the ideas of feminism conveyed through western literature can positively improve the quality of women’s lives and be implemented in Buginese culture without compromising our identity as Indonesians and Buginese people. At the same time, my literary translation provides a cultural comparison with Australia that allows a space for further conversations to occur. However, while attempting to negotiate western and Indonesian discourses in my thesis, I was also physically and emotionally trying to negotiate how to do this as a Muslim Buginese female PhD candidate in an Anglo-Australian academic institution. The notion of ‘dancing’ was employed as a signifier of movement between insider and outsider knowledge. Throughout the research process and my thesis I ‘danced’ with Australian feminism, traditional patriarchal Buginese society, Western academic expectations and my own emerging Indonesian feminist perspective. To ensure siri’ remained the pedagogical and ethical basis of my approach I applied Edward Said’s work on contrapuntal reading and Robert Warrior’s employment of a traditional Osage dance as a self-reflexive, embodied praxis, that is, I extended it from just a literary reading to a whole body experience. The notion of ‘dance’ allows for movement, change, contact, tension, touch and distance: it means that for those who have historically been marginalised or confined, they are no longer silenced. The metaphoric act of dancing allowed me to legitimise my PhD work – it was successfully awarded – and to negotiate a western tertiary institute in Australia with my own Buginese knowledge, culture and purpose.ReferencesAshcroft., B., and P. Ahluwalia. Edward Said. 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