Статті в журналах з теми "Articulation (Education) Australia"

Many Chinese universities engage in transnational higher education by establishing articulation programs with international partners. Although research has broadly investigated transnational higher education topics, few studies have explored Chinese students’ intercultural learning and adjustment experiences in these programs. This qualitative study explored seven Chinese students’ experiences in two China-Australia articulation programs to add insights to this under-researched topic. The findings indicated that research participants’ intercultural learning experiences were far more complex than the theoretical model of “stress-adaptation-development.” The students’ agency, identity, and belonging underwent dynamic changes due to academic inconsistencies and differences, including the use of technology, assessment, and teaching strategies. This study suggests that it is important for educators to consider educational differences in designing and implementing transnational articulation programs.

Working in Australia for a short period enabled the writer to make a number of comparisons between the National Curriculum established in England since 1989 and the statements contained within the National Agenda for Curriculum Reform in Australia. The impact of such curriculum reform upon well respected early childhood practices has caused much concern in the UK with many experienced people speaking out strongly against the perceived downward pressures upon under five's practitioners. Areas of particular concern have been those associated with a heavily subject-dominated curriculum and highly formalised assessment arrangements beginning with seven-year-olds. This paper considers some of the rhetoric and reality which underpins both country's curriculum reforms and offers suggestions to Australian early childhood educators as to the issues which are likely to require from them, over the next few months and years, a clear and sound articulation of quality early childhood practice.

AbstractIndigenous academics over the past decade and a half have been focusing strongly, in terms of theory development, on Indigenous epistemologies and research methodologies. What has not been given equal academic attention is the theoretical articulation of Indigenous pedagogy, not only as a valid system of knowledge and skill transfer, but also as one that conveys meaning, values and identity. In this paper, we want to explore some of the practical aspects of Indigenous pedagogy in a tertiary setting by way of a student-teacher dialogue and also discuss the wider implications of a theoretical articulation from our perspective as researchers and academics. We argue that at the intersection of the discourses on transformative pedagogy and Indigenous education in Australia lays an unexplored concept which, properly articulated and implemented, could have great benefits for all learners. Having been afforded attention elsewhere, particularly in North America, it is time to discuss Indigenous pedagogy as a teaching methodology based on Indigenous values and philosophies in Australia today.

In Australia, implementation of interprofessional education (IPE) has been slow compared with peer countries. One cause is an apparent uncertainty about where and how to situate IPE at policy levels. Without a clear articulation of related needs, vision and purpose, IPE has largely remained isolated from the strategic planning and funding cycles necessary for implementation as ?core business? across various sectors, systems and levels. This paper draws on international developments and research to emphasise the need to complement innovative IPE practice with supporting policy, specifically to optimise the quality of future health care delivery. Major forces for change are identified, as well as some residual barriers and possible strategies to bring IPE ?in from the policy cold? in Australia.

AbstractIntroduction:Recent events have heightened awareness of disaster health issues and the need to prepare the health workforce to plan for and respond to major incidents. This has been reinforced at an international level by the World Association for Disaster and Emergency Medicine, which has proposed an international educational framework.Objective:The aim of this paper is to outline the development of a national educational framework for disaster health in Australia.Methods:The framework was developed on the basis of the literature and the previous experience of members of a National Collaborative for Disaster Health Education and Research. The Collaborative was brought together in a series of workshops and teleconferences, utilizing a modified Delphi technique to finalize the content at each level of the framework and to assign a value to the inclusion of that content at the various levels.Framework:The framework identifies seven educational levels along with educational outcomes for each level. The framework also identifies the recommended contents at each level and assigns a rating of depth for each component. The framework is not intended as a detailed curriculum, but rather as a guide for educationalists to develop specific programs at each level.Conclusions:This educational framework will provide an infrastructure around which future educational programs in Disaster Health in Australia may be designed and delivered. It will permit improved articulation for students between the various levels and greater consistency between programs so that operational responders may have a consistent language and operational approach to the management of major events.

AbstractIn this study, we consider variation in a class of signs in Australian and New Zealand Sign Languages that includes the signs think, name, and clever. In their citation form, these signs are specified for a place of articulation at or near the signer's forehead or above, but are sometimes produced at lower locations. An analysis of 2667 tokens collected from 205 deaf signers in five sites across Australia and of 2096 tokens collected from 138 deaf signers from three regions in New Zealand indicates that location variation in these signs reflects both linguistic and social factors, as also reported for American Sign Language (Lucas, Bayley, & Valli, 2001). Despite similarities, however, we find that some of the particular factors at work, and the kinds of influence they have, appear to differ in these three signed languages. Moreover, our results suggest that lexical frequency may also play a role.

AbstractEducation for Sustainability (EfS) has an intimate relationship with professional employment as we seek to develop graduates who will take EfS values and understanding into their workplaces to build a sustainable future. The connection is through the capabilities that employers are wanting in the people they employ, and they are the outcomes of the educational experiences that we educators provide for the graduates. This article discusses the role of capabilities and their articulation in universities, particularly the types of capabilities sought by employers, both in Australia and more generally. We discuss similarities and differences articulated by academics and industry, and the implications for curriculum design and outcomes. In parallel, we note the discussion of capabilities associated with EfS and identify similarities with more broadly defined graduate capabilities. Research associated with the exploration of the breadth of the environment profession provides examples of the connections. These insights combine to highlight tension between what is sought by industry and what is needed to embed sustainable development actions into industry through the change agents graduated from our universities.

Theological education continues to be subject to rapid social and technological change, which is further exacerbated by the recent global pandemic. Practical theology as a discipline continues to grow, being well placed methodologically to engage with diverse contexts and these global realities. The task for theological education is whether it can meet these challenges and be part of the transformation required. Openseminary as a methodology and program was developed in the early 2000s by Wynand De Kock to enable students to both learn practical theology as a methodology, as well as reflect theologically in their own context. Over the last two decades, it has run in South Africa, at Tabor College in Australia, as well as Palmer Seminary in the United States. In what follows, the methodology and program are explored in terms of their genesis, history, and current articulation. It is argued that it is a practical theological methodology well suited to the personal, local, and transformative goals of theological education today.

<p>Este artigo tem o propósito de apresentar resultados de investigação cujo objetivo foi identificar eventuais contribuições da experiência de avaliação da educação infantil australiana para a análise de iniciativas da mesma natureza, em curso no Brasil. Tem como base análise documental e informações coletadas in loco, quando da realização de estágio de pesquisa no exterior, na <em>Graduate School of Education</em> da Universidade de Melbourne, Austrália, em 2016. Os resultados do estudo evidenciam que o desenho avaliativo australiano reflete a preocupação com dimensões da qualidade consideradas fundamentais pela legislação e documentos norteadores da educação infantil no Brasil, ainda que os contextos social e educacional de ambos os países sejam bem diferentes. Ademais, indicam a importância da articulação e colaboração entre entes federados para a implantação de políticas voltadas para a primeira infância.</p><p><strong>Palavras-chave:</strong> Avaliação da Educação; Educação Infantil; Qualidade da Educação; Austrália.</p><p> </p><p><strong><em>Evaluación de la educación infantil en Australia: contribuciones para Brasil</em></strong></p><p><em>Este artículo tiene el propósito de presentar resultados de una investigación que tuvo el objetivo de identificar eventuales contribuciones de la experiencia de evaluación de la educación infantil australiana para analizar iniciativas de la misma naturaleza en curso en Brasil. Su base es el análisis documental e informaciones recogidas in loco, cuando se realizó la práctica de investigación en el exterior, en la </em>Graduate School of Education<em> de la Universidad de Melbourne, Australia, en el 2016. Los resultados del estudio evidencian que el diseño evaluativo australiano refleja la preocupación con dimensiones de la calidad consideradas como fundamentales por la legislación y documentos orientadores de la educación infantil en Brasil, aunque los contextos social y educacional de ambos países sean bastante diferentes. Además, indican la importancia de la articulación y colaboración entre entes federados para la implantación de políticas destinadas a la primera infancia.</em></p><p><strong><em>Palabras clave:</em></strong><em> Evaluación de la Educación; Educación Infantil; Calidad de la Educación; Australia.</em></p><p><em> </em></p><p><strong><em>Evaluation of early childhood education in Australia: contributions for Brazil</em></strong></p><p><em>This article aims to present research results intended to identify possible contributions from the Australian experience in evaluation early childhood education, in order to analyze similar initiatives existent in Brazil. It is based on documentary analysis and information collected in loco, when we conducted research internship abroad, at the </em>Graduate School of Education<em> of the University of Melbourne, Australia, in 2016. The results of the study show that the Australian evaluation initiative reflects the concern with dimensions of quality which are considered fundamental, by the legislation and documents guiding children’s education in Brazil, even though the social and educational contexts are very different in both countries. Furthermore, they indicate the importance of articulation and federative collaboration between federal, state and municipal governments for the deployment of policies focused on early childhood.</em></p><strong><em>Keywords:</em></strong><em> Education Assessment; Early Childhood Education; Quality of Education; Australia.</em>

Education contexts engaging in reform, operate in complex environments that require the coherent implementation of education policies. Research highlights that systems that support shared leadership, strong communication practices and a sharp focus on the articulation of shared beliefs, are positioned to support strong policy interpretation though the enactment of school improvement strategies. This paper explores the inter-connected roles of a system middle leader (regional Project Officer) and a school leader (Principal) in interpreting and enacting systemic policy and direction in a state primary school within a regional context in Queensland, Australia. The case study utilised the regional Project Officer and Principal participants as co-researchers and captured their experiences through recorded narratives and narrative inquiry conversations. The thematic data analysis provides useful information about how school leaders can work with system middle leaders and their own school’s teaching teams to proactively grow the capacity, credibility and strength of teachers to translate policy into enacted school improvement strategies.

The migration of Asians trained in technical fields is the most important component of the total global migration of scientific, technical and professional workers from developing to developed countries (primarily Australia, Canada and the United States). Though this phenomenon shares common characteristics with the larger international migration of all labor, it is unique in that migration from Asia to the industrialized countries favors the highly educated, and the debate over brain drain remains complex and inconclusive. The far-reaching effects of the movement of Asian high level manpower (HLM) are discussed in light of: 1) the global articulation of higher education; 2) the link to unequal development on a global scale; and 3) the contribution to economic development of the reverse flow of HLM to less developed countries.

AbstractThis narrative reflection emerged during a time of personally reconnecting with Mi'kmaq First Nation culture and heritage while working in the mainstream roles of counsellor educator and educationalist in Australia. The essay expresses turning points along a path of increasing political and social discomfort with the status quo in counsellor education. Paradoxically, and in parallel fashion, as Indigenous empowerment increased the issues that arise also became more difficult. Staying with these questions long enough to see through the fog seemed important. Disconcerting questions arose related to identity, prejudice, and healing in a field where helping is purported to be the chief focus of our work. The essay examines “Aboriginal Australian” constructs of counsellor education as expressions of liberal humanist colonialism. Pathways towards an Indigenous aesthetic are suggested based in a post-colonial model of culturally-grounded and locally-grown expressions that honour Indigenous ways of knowing. A new paradigm for counsellor education is suggested that listens to recent articulations of global Indigenous epistemology, ontology, and cosmology.

Responses to the standardised guidelines for developmentally appropriate practice (DAP), as developed by Bredekamp in America, have sparked a debate about the usefulness of DAP as an approach to early childhood education. Australian commentators have joined this debate and are beginning to question the application of DAP in the Australian context. This article attempts to put the DAP debate into perspective by comparing aspects of the American and the Australian perspectives. Understandings of child development as a key determinant of early childhood practice are examined. Problems with detailing and articulating the evolving knowledge base from which early childhood educational practice is drawn are acknowledged. Further, the usefulness of following American trends that may not be applicable to the Australian scene is questioned.

Universities have always had international dimensions in their research, teaching, and service to society, but those dimensions were in general more ad hoc, fragmented, and implicit than explicit and comprehensive. In the last decade of the previous century, the increasing globalization and regionalization of economies and societies, combined with the requirements of the knowledge economy and the end of the Cold War, created a context for a more strategic approach to internationalization in higher education. International organizations such as the Organisation for Economic Cooperation and Development, the United Nations Educational, Scientific and Cultural Organization, and the World Bank, national governments, the European Union, and higher education organizations such as the International Association of Universities placed internationalization at the top of the reform agenda. Internationalization became a key change agent in higher education, in the developed world but also in emerging and developing societies. Mobility of students, scholars, and programs; reputation and branding (manifested by global and regional rankings); and a shift in paradigm from cooperation to competition (van der Wende, 2001) have been the main manifestations of the agenda of internationalization in higher education over the past 30 years. International education has become an industry, a source of revenue and a means for enhanced reputation. Quantitative data about the number of international degree-seeking students, of international talents and scholars, of students going for credits abroad, of agreements and memoranda of understanding, as well as of co-authored international publications in high impact academic journals, have not only been key manifestations of this perception of internationalization, but also have driven its agenda and actions. This perception has resulted in an increasing dominance of English in research but also teaching, has createdthe emergence of a whole new industry around internationalization, has forced national governments to stimulate institutions of higher education going international, and hasgenerated new buzz words such as “cross-border delivery” and “soft power” in the higher education arena. In the period 2010–2020, we have seen not only the number of international students double to 5 million in the past decade, but also we have noticed an increase in franchise operations, articulation programs, branch campuses, and online delivery of higher education. There is fierce competition for talented international students and scholars, and immigration policies have shifted from low-skill to high-skill immigration. National excellence programs have increased differentiation in higher education with more attention for a small number of international world-class universities and national flagship institutions that compete for these talents, for positions in the global rankings, for access to high impact journals, and for funding, at the cost of other institutions. There is also an increasing concern about the neo-colonial dimension. In the current global-knowledge society, the concept of internationalization of higher education has itself become globalized, demanding further consideration of its impact on policy and practice as more countries and types of institution around the world engage in the process. Internationalization should no longer be considered in terms of a westernized, largely Anglo-Saxon, and predominantly English-speaking paradigm. (Jones & de Wit, 2014, p. 28) Internationalization became defined by the generally accepted definition of Knight (2008): “The process of integrating an international, intercultural or global dimension into the purpose, functions and delivery of post-secondary education,” describing clearly the process in a general and value neutral way. Some of the main trends in internationalization in the past 30 years have been: More focused on internationalization abroad than on internationalization at home More ad hoc, fragmented, and marginal than strategic, comprehensive, and central in policies More in the interest of a small, elite subset of students and faculty than focused on global and intercultural outcomes for all Directed by a constantly shifting range of political, economic, social/cultural, and educational rationales, with increasing focus on economic motivations Increasingly driven by national, regional, and global rankings Little alignment between the international dimensions of the three core functions of higher education: education, research, and service to society Primarily a strategic choice and focus of institutions of higher education, and less a priority of national governments Less important in emerging and developing economies, and more of a particular strategic concern among developed economies In the past decade, however, one can observe a reaction to these trends. While mobility is still the most dominant factor in internationalization policies worldwide, there is increasing attention being paid to internationalization of the curriculum at home. There is also a stronger call for comprehensive internationalization, which addresses all aspects of education in an integrated way. Although economic rationales and rankings still drive the agenda of internationalization, there is more emphasis now being placed on other motivations for internationalization. For example, attention is being paid to integrating international dimensions into tertiary education quality assurance mechanisms, institutional policies related to student learning outcomes, and the work of national and discipline-specific accreditation agencies (de Wit, 2019). Traditional values that have driven international activities in higher education in the past, such as exchange and cooperation, peace and mutual understanding, human capital development, and solidarity, although still present in the vocabulary of international education, have moved to the sideline in a push for competition, revenue, and reputation/branding. Around the change of the century, we observed a first response to these developments. The movement for Internationalization at Home within the European Union started in 1999 in Malmö, Sweden, drawing more attention to the 95% of nonmobile students not participating in the successful flagship program of the EU, ERASMUS. In the United Kingdom and Australia, a similar movement asked for attention to internationalization of the curriculum and teaching and learning in response to the increased focus on recruiting income-generating international students. And in the United States, attention emerged around internationalizing campuses and developing more comprehensive approaches to internationalization as an alternative for the marginal and fragmented focus on undergraduate study abroad on the one hand and international student recruitment on the other. These reactions were and are important manifestations of concern about the competitive, elitist, and market direction of internationalization, and are a call for more attention to the qualitative dimensions of internationalization, such as citizenship development, employability, and improvement of the quality of research, education, and service to society. A wide range of academic scholars and international education practitioners have pushed for change with their publications and presentations. A study for the European Parliament on the state of internationalization in higher education gave this push an extra dimension. Not only did the study provide a comprehensive overview of the literature and the practice of internationalization in higher education around the world, but also—based on a global Delphi Exercise—it promoted a new agenda for internationalization for the future, by extending the definition of Knight (2008), defining internationalization as follows: The intentional process of integrating an international, intercultural or global dimension into the purpose, functions and delivery of post-secondary education, in order to enhance the quality of education and research for all students and staff and to make a meaningful contribution to society. (de Wit et al., 2015) This definition gave a normative direction to the process by emphasizing that such a process does not proceed by itself but needs clear intentions, that internationalization is not a goal in itself but needs to be directed toward quality improvement, that it should not be of interest to a small elite group of mobile students and scholars but directed to all students and scholars, and that it should make a contribution to society. Over the past 5 years this new approach has received positive attention, and at the start of a new decade it is important to see if this shift back to a more ethical and qualitative approach with respect to internationalization is indeed taking place and what new dimensions one can observe in that shift.

AbstractWith reference to an ethnographic study of Aboriginal Australians in formal schooling, this paper focuses on the dynamism of the policy process. It argues that social policy is different in its performance from its formal articulation. It proposes that other discourses complicate policy discourse in its implementation, and that the Aboriginal objects of policy respond creatively to their representation in policy in ways that contribute to that complication. Aboriginal political leaders adopt the subject imagined in policy, elaborate its normativity and pressure their constituency to perform it. The routine performance of this subject works to compromise individuals’ capabilities to negotiate their lived interculturality and multiplicity, and confirms Aborigines in their marginalisation. Thus, policy becomes a central, authoritative catalyst in the real-world constitution of the subject initially imagined. The paper proposes that if social policy engages with this complexity, it can be effective in its aims of contributing to Aboriginal education and development, and management of the emerging condition of diversity. In both cases, it must account for the discursive and performative agency of the objects of policy, making it necessarily context-specific and revisable.

The progressive democratisation of Australian higher education has numerous causes including the increase in the number of universities and therefore university places across the later 20th and into the 21st century, as well as initiatives by governments of different ideological hues to increase the total percentage of the population with a university degree. This latter impulse, in particular, has increased significantly the number of students entering university via pathway programs, meaning programs which provide the opportunity to undertake study to inculcate university-standard skills and enable matriculation into university for people who are otherwise ineligible. The students in pathway programs are sometimes disengaged from learning, coming from so-called non-traditional pathways that may signify a disconnect between them and their institutions of learning. This practice report, therefore, examines efforts to address “connectedness” in pathway programs at a regional university in Australia. The pathway programs at UniSQ College are underpinned by an inclusive and holistic teaching philosophy that supports students’ access to higher education. Through the lenses of social, emotional, cognitive, behavioural, and collaborative engagement, practitioners examined and reflected on ways in which this philosophy was embedded in the day-to-day work of UniSQ College through deliberate efforts to promote and maintain connectedness. By reflecting on and articulating these connections, we have provided a base for developing a future evaluative framework that will critically examine the extent to which our practices, through student engagement, foster connectedness.

This observational study analysed the lesson content of 24 instrumental lessons (piano, strings and winds) using a gender-balanced sample (equal numbers of male/female teachers and students) from five Australian higher education institutions to ascertain the priorities of topics in advanced applied music lessons in the Western Classical tradition. The results were analysed according to gender to determine differences of approach between male and female teachers and male and female students. Same-gender and different-gender pairings were also considered. Technique was found to be of the greatest importance, followed by Articulation and Expression. Some gender differences have emerged between the teachers, with the male teachers tending towards a more analytical approach and the female teachers adopting more balanced lesson content. The treatment of students showed some divergence, with greater emphasis on Expression in the lessons of female students, whereas the male students studied more Structure. The results demonstrate stereotypical gender behaviour among the teachers and towards their students not previously observed in this educational setting.

AbstractThe rates of higher education access, participation and completion for Indigenous students are much lower than those for non-Indigenous students in Australia. This paper argues for a research-led focus on what works in terms of Indigenous student equity in higher education. Undertaking independent evaluation of existing initiatives and leveraging the experience of hundreds of successful Indigenous graduates, it may be possible to articulate some of the ways in which success has been, and can be, achieved, despite the challenges that face Indigenous students. In other words, it may be possible to articulate some aspects of what works for some Indigenous people in relation to higher education. A focus on articulating strategies that Indigenous individuals and communities might adopt in relation to higher education should be developed alongside the management of systemic problems through a range of means. The “success-focused” approach would provide one of a suite of approaches that may be helpful in addressing Indigenous student equity.

The higher education (HE) landscape continues to grow in complexity; thus, there is a need to improve the understanding of leadership in this context. This action research (AR) study was undertaken in a multi-disciplinary context of an Australian university to develop and evaluate an action learning (AL) project promoting leadership practice. An overview of AL is provided to situate the case study methodology and to demonstrate how it is used to develop leadership capabilities and benefit ‘team learning’. The findings support the development of AR programs for leaders in the ever-changing environment of HE. The need for an understanding of what leadership is, the development of a learning community and the articulation of the learning processes are seen as essential to support leaders in their development. Leaders not only need to be reflective but also require a safe and trusting environment to support their quest for career progression, grants and awards.

Purpose – Government-run mental health services in Australia run predominantly on a multidisciplinary team (MDT) model. Literature and observation from practice shows that interprofessional tertiary sector training is absent, ad hoc or not documented, leaving students inadequately prepared for disciplinary differences in opinions and practices. Learning in interprofessional educational settings provides one way of overcoming the difficulties. The purpose of this paper is to describe the outcomes of an interprofessional learning experience targeting final year Australian students enroled in health promotion, registered nursing, enroled nursing, paramedic science, psychology, social work and occupational therapy who are intending to work in mental health teams. Design/methodology/approach – Using a mixed method, pre- and post-test design (four time intervals), with data collected from three scales and open-ended questions, this study measured participant changes in knowledge and attitudes towards interprofessional education and mental health. The study also examined students’ and educators’ perceptions of the value of an interprofessional teaching and learning model. Findings – There was a significant increase in clinical confidence at each time interval, suggesting that the intervention effects were maintained up to three months post-training. Themes about the value of interprofessional learning in mental health were extracted from student data: learning expanded students’ appreciation for difference; this in turn expanded students’ cross-disciplinary communication skills; growing appreciation for diverse world views was seen to be relevant to person-centred mental healthcare; and practice articulating one's own disciplinary views clarified professional identity. Research limitations/implications – Generalisability of the outcomes beyond the disciplines sampled in this research is limited. MDTs typically include doctors, but we were unable to include medical students because the university did not offer a medical programme. The readiness for participation in a collaborative MDT approach may differ among students groups, disciplines and universities and technical and further educations. There may also be differences not accounted for in these findings between undergraduate students and established healthcare professionals. Further research needs to establish whether the findings are applicable to other student groups and to professionals who already work within MDTs. Originality/value – These results demonstrate that intensive interprofessional learning experiences in tertiary education can be effective means of increasing students’ awareness of the role of other professionals in MDT.

With the introduction of the Australian National Curriculum containing theAboriginal and Torres Strait Islander Histories and CulturesCross-Curriculum Priority (CCP) andIntercultural UnderstandingGeneral Capability, there has been a renewed push to embed Indigenous content into secondary school subjects. This paper considers the attitudes and beliefs of a group of secondary school science teachers to the current imperative to include Indigenous knowledges and perspectives in classroom practice. Through a Participatory Action Research (PAR) cycle, teachers contextualised and conceptualised the CCP in terms of social justice, pedagogy, and student engagement. The PAR process allowed them to develop a personal and intellectual engagement prior to attempting to teach Indigenous knowledges in their classrooms. Teacher attitudes and beliefs are identified in terms of their vision of a science education inclusive of Indigenous content, their hopes for the inclusions and the impediments they perceive to implementation in classroom practice. Allowing teachers the opportunity to engage in meaningful dialogue resulted in the articulation of a path forward for their teaching practice that aligned with their political and social justice concerns.

The quest to improve Indigenous people's access, participation and outcomes in education wherever we live in the world involves a concerted effort from all, and across all levels of education from the pre-school to the postgraduate sector. Improvements in these areas, as we have seen in past issues of The Australian Journal of Indigenous Education, are closely tied to improving other social and economic indicators in Indigenous lives, such as health, employment, governance and housing. The importance of research in the field of Indigenous education is a fundamental part of understanding the complexity of the issues, the level of constraints, as well as the many possibilities as we move forward in time. And, as practitioners of Indigenous education continue to keep looking for new ideas or examples of teaching and learning practice, AJIE continues to invite descriptions of educational practice and articulations of Indigenous experience from our readership. As educational research and practice have progressively become global, we have sought experiences beyond our Aeotorea/New Zealand and North American colleagues to countries and contexts that are less familiar to us. We are pleased to report that for our efforts in this regard, AJIE is now listed with SCOPUS, the largest abstract and citation database of peer-reviewed literature.

AbstractIn their seminal 2002 paper, Kollmuss and Agyeman asked the important question ‘Why do people act environmentally and what are the barriers to pro-environmental behaviour?’ The article has had a remarkably high rate of readership, with 64,900 electronic views to date, and 16 years later, this question remains significant. But are environmental educators and researchers any closer to understanding why people engage in pro-environmental behaviour? For this special issue of the Australian Journal of Environmental Education and its focus on ecologising education, it is timely not only to re-explore but to (re)story the concepts of environmental knowledge, environmental awareness and pro-environmental behaviour, in order to generate fertile ground for the creation of new understandings and practices in environmental education. After considering relevant literature published between 2000 and 2018, this article offers an original framework for considering the complex, varied, and interconnected influences on the development of pro-environmental behaviour by (re)storying the development of pro-environmental behaviour through articulating it as a living forest.

Abstract This article describes one school’s response to the inclusion and education of refugee and asylum seeker students within a mainstream educational setting. Australian government statistics released on 31 March 2016 stated that there were presently 50 children being held on Nauru, 17 children held in detention on the mainland and 317 children held in community detention on the mainland (ChilOut, 2016). Refugee and asylum seeking students are subject to the impact of war and conflict; the cumulative time spent in detention may severely limit a young person’s access to formal education. Whilst it is understood that children will benefit from access to education, the reality is that “little appears to have been written on asylum seekers” in an educational context (Reakes, 2007, p. 94). This represents a concern when it is acknowledged that “sustaining teachers in culturally and linguistically diverse schools has been a prominent issue for years” (Williams, Edwards, Kuhel, & Lim, 2016, p. 17). This article responds to the limitations of current literature by articulating considerations that would likely assist other schools seeking to establish similar inclusive frameworks. Specifically, the thematic grouping of staff observations seek to articulate the cultural considerations that likely influence the sustainability of an inclusive and liberating approach to integrative school enrolment. This paper draws on the authors’ observations and experiences in schools, the published literature and the observations of the two authors – specifically, drawing on their educational and therapeutic expertise. These observations are then grouped into themes outlined by Akinsulure-Smith and O’Hara (2012) as key reasons for therapeutic referral, namely: employment barriers, medical challenges, language barriers, social services and legal challenges.

This paper reports the pilot phase of a three-year project, `Public perceptions of biotechnology', conducted in Perth, Western Australia. The purposes of this pilot investigation were (1) to develop a computer-based method for investigating public perceptions of biotechnology, and (2) to report the perceptions of four `interested publics' about the Flavr Savr™/MacGregor's® tomato, a genetically engineered tomato. By `interested publics' we mean members of groups who are not experts in the field, but have an interest because of their membership of the group. We developed a computer-based database of information about this tomato to stimulate, in interviews, respondents' articulation of their knowledge and perceptions of biotechnology. The database was a multimedia package, based on a HyperCard stack on a Macintosh PowerBook 180C, with information about the tomato in ten different categories. The data suggest that our methodology has the potential to provide a fruitful approach to exploring the background knowledges and perceptions of different publics.

Purpose The purpose of this paper is to argue for the articulation of the affordances of two qualitative methodologies when used within one study to address the multi-dimensional nature of the research phenomena. Design/methodology/approach This paper considers one example of combining narrative inquiry and phenomenological inquiry to construct new understandings of teacher learning from an Australian study. Findings The author draws on the individual meaning-making and shared social phenomena of professional learning explored for five secondary school teachers. Findings are accessed in two ways: narrative inquiry enables the construction of unique professional learning narratives and phenomenological inquiry proposes commonalities in the teachers’ experiences. Research limitations/implications Selected examples from the study are used to explore what may be learnt from combining two interpretative methodologies within one study with limited references to the overall research findings. Practical implications These qualitative methodological designs and their implementation within one study have positive influences on the multifaceted nature of the construction of meaning-making in teacher professional learning. Furthermore, using two qualitative methodologies together provide insights on the study phenomena, in this instance, highlighting the personal aspect of expert teachers’ professional learning needs and the disruptive dissonance of ongoing problematics as central for the teachers throughout their professional learning. Originality/value This study offers one possibility for combining methodologies to access the meaning-making in teacher learning and one avenue for creating hermeneutic understanding in using the methods within this approach.

The Commonwealth Government has the increased participation of under-represented groups to a 20% diversity target for Australian universities. It also has minimum targets of 40% of all Australians (25-34 years) holding a Bachelor’s degree by 2020. These targets are baseline items in a government agenda of improving educational outcomes for Australians and pivotal in addressing skill shortages in industries such as construction. In construction there is a skewing of skill shortages to the higher order or post entry level skills. Demand for higher skilled occupations such as construction managers, outstrips demand for construction trades (DEEWR, 2010). But whilst 41% of the industry have VET qualifications, only 10% possess HE qualifications in construction. Movement between the VET and HE sectors is low: of all construction students qualifying at AQF 4, less than 10% continue on to higher education and less than 1% of VET qualified persons in the construction workforce seek re-entry to university. This paper examines national data in construction education pathways and evaluates, using the DEMO matrix, the enablers in pathways to HE qualifications. The evaluation is based upon survey responses of two cohorts entering higher education from non-traditional pathways- articulating VET students and mature-aged workers. The results indicate that pathway programmes into construction degrees can attract non-traditional cohorts, but elements such as learner engagement, confidence, people-rich resources and collaboration are critical features of successful pathways.

This study examined Australian English (AE) and Thai–English bilingual (TE) speakers' ability to perceive word-final stops in their native and non-native languages. In the perception experiment, the TE listeners were able to discriminate stop contrasts differing only in place of articulation (/p/–/t/, /p/–/k/, /t/–/k/) in both English and Thai accurately, but the AE listeners' discrimination was accurate only for English. The listeners' discrimination accuracy was differentially influenced by the type of stop contrast they heard. The Thai /p/–/t/ contrast was most discriminable for both groups of listeners, in particular, the AE listeners. Acoustic analyses of the Thai stimuli presented in the perception experiment were conducted in order to search for cues that led to different response patterns for the AE and TE listeners. There was a clear effect of the final stop on the formant trajectories of /a/ and /u/, suggesting that these acoustic differences may be audible to the listeners. The results provide further evidence that first language (L1) transfer alone is insufficient to account for listeners' response patterns in cross-language speech perception and that it is necessary to take into account phonetic realization of sounds and/or the amount of acoustic information contained in the speech signal to predict accuracy with which sound contrasts are discriminated.

Human papillomavirus self-sampling is part of the revised Australian National Cervical Screening Program for eligible under- or never-screened women. Although research demonstrates self-sampling as an acceptable method from the perspective of women, little is known about GP experiences and perspectives of this new screening alternative. This study sought to explore the experiences and perspectives of rural GPs towards the revised National Cervical Screening Program and the new self-sampling option. Semistructured qualitative interviews were completed with 12 GPs in central west New South Wales. The study found that GPs had limited experience facilitating self-sampling. The limited provision of education, difficulty accessing testing kits, poor availability of accredited laboratories and unclear rebate guidelines hindered their capacity to offer self-sampling. GPs reported uncertainty around patient eligibility and the quality of self-collected samples. GPs explained that self-sampling could increase cervical screening participation among some women, but because it is only available to complete in a general practice, it would not benefit those who are disengaged from health services. Despite GPs’ limited experience with facilitating self-sampling to date, they were optimistic about potential increases in cervical screening rates. Clearer articulation of specific program details and the evidence underpinning the program changes would reduce clinician uncertainty regarding the practicalities of how to incorporate patient-collected sampling into their daily practice, as well as the quality of patient-collected samples compared with clinician-collected samples. GPs must also be supported at a systems level to ensure there are processes in place to enable easy access to kits, laboratories, Medicare rebates and relevant support.

Biology is the most rapidly evolving scientific field of the 21st century. Biology graduates must be able to integrate concepts and collaborate outside their discipline to solve the most pressing questions of our time, e.g. world hunger, malnutrition, climate change, infectious disease and biosecurity. University educators are attempting to respond to this need to better prepare undergraduates to face these challenges by undergoing a dramatic shift in teaching practice from teaching-centered to studentcentered and from discipline knowledge to graduate capabilities. With this shift came the development of capstone units—a student’s culminating academic experience where authentic learning environments assist students to develop employer-prized capabilities, e.g. metacognition, networking, time management, collaborative skills. The Queensland University of Technology (QUT) launched a new student centered set of science majors in 2012 and in second semester 2015 will offer a capstone in biology for the first time. My main aims with this report are to understand the theoretical basis and logic behind the development of capstone units and to compare and contrast what other Australian institutions are providing. Based on my findings, I recommend six generic elements for capstone units in biological science: 1. Challenging inquiry-based learning tasks that are intentionally ill defined and complicated, and address cutting edge relevant problems. 2. Small group work activities and assessment that encourages positive constructivist learning. 3. Student centered learning where teachers take the role of coaching and mentoring with students also being provided opportunities to network with members of the professional community. 4. Students perform authentic tasks that involve articulating their findings to peers and experts including the experience of having to defend arguments and decisions. 5. Learning opportunities that include career development skills and training. 6. Explicit modeling of self-aware and meaningful learning to encourage deep learning strategies that foster an appreciation for the nature of science. Overall, I found that the characteristics of capstone units should not be focused on transmitting content, nor simply another controlled application of the scientific method; instead the activities and assessment students perform should be complex, relevant, and realistic to encourage students to move beyond being motivated by grades or fear of failure to wanting to understand concepts deeply and solve problems to make a difference within their future professions and communities.

This study aims to develop an activity-based science learning model with an inquiry learning approach for early childhood that can be used to increase the sense of curiosity and scientific thinking in children aged 5-6 years. This research was conducted with research and development / R & D research methods. Data was collected through interviews, observations, questionnaires, pre-test and post-test for children. Data analysis using paired t-test. The results showed that children were interested and enthusiastic in the learning process by using a science-based learning model with the inquiry approach, Sig. (2-tailed) showing results of 0.000, so the value of 0.000 <0.05 was different from before and after the use of learning models. The results showed that: children can understand the material given by the teacher, the child is more confident and has the initiative to find answers to the teacher's questions about science material, the child's curiosity increases to examine the information provided by the teacher, the child's understanding of work processes and procedures from science learning with the inquiry approach getting better. It was concluded that an activity-based science learning model with an inquiry approach for children aged 5-6 years used an activity model with an inquiry learning approach based on children's interests and children's needs so that children's curiosity would emerge and continue to be optimally stimulated. Keywords: Inquiry approach, Learning model, Science Learning References Abdi, A. (2014). The Effect of Inquiry-based Learning Method on Students’ Academic Achievement in Science Course. 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The articulation of school autonomy into practice nationally, regionally and locally is highly situated in terms of what it enables or impedes with regard to the professional autonomy of principals and teachers. Principal autonomy does not necessarily mean greater teacher professional autonomy. In this paper, we draw on a three-year qualitative study investigating the social justice implications of school autonomy reform in Australia. We present interview data from a case study of a large secondary college to present two conflicting stories of autonomy. Supported by a managerial restructure reflecting distributed leadership, we juxtapose the positive account of autonomy expressed by the leadership team with the negative one expressed by teachers. We explore the justice implications of this disjuncture and argue the importance of critically examining the complex ways in which the intentions and enactments of distributed leadership can be differently articulated and understood within the context of school autonomy reform.

Although educational online technologies (EOTs) have transformed the delivery of learning in higher education, significant EOT challenges have impeded their effectiveness, preventing widespread implementation. The persistence of these challenges suggests that tertiary education institutes (TEIs) have experienced a gap in understandings about the reality of key stakeholders’ EOT needs. This research made a phenomenological interpretation of key stakeholders’ EOT experiences, to establish their current EOT needs and challenges and provide a basis from which to recommend methods for effective EOT support. It analysed the EOT experiences of 10 students and 10 teachers from New Zealand and Australia and interpreted the meanings of the phenomena through an abstraction and articulation of local and global themes. This paper is the first in a series of six publications that presents the local themes. It documents the interpretations of students’ experiences with teachers, in reference to their use of four types of EOTs: online conference tools, learning management systems, blog sites and lecture capture tools. These interpretations, which include descriptions of stakeholders’ EOT challenges, helped to inform a set of recommendations for effective EOT use, to assist TEIs in their efforts to address EOT challenges and meet stakeholders’ needs.

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. 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(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. 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(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. 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Abstract Background Since 2002, paramedics have been working in primary care within the United Kingdom (UK), a transition also mirrored within Australia, Canada and the USA. Recent recommendations to improve UK NHS workforce capacities have led to a major push to increase the numbers of paramedics recruited into primary care. However, gaps exist in the evidence base regarding how and why these changes would work, for whom, in what context and to what extent. To understand the ways in which paramedics impact (or not) the primary care workforce, we conducted a realist review. Methods A realist approach aims to provide causal explanations through the generation and articulation of contexts, mechanisms and outcomes. Our search of electronic databases was supplemented with Google and citation checking to locate grey literature including news items and workforce reports. Included documents were from the UK, Australia, Canada and the Americas—countries within which the paramedic role within primary care is well established. Results Our searches resulted in 205 included documents, from which data were extracted to produce context-mechanism-outcome configurations (CMOCs) within a final programme theory. Our results outline that paramedics are more likely to be effective in contributing to primary care workforces when they are supported to expand their existing role through formal education and clinical supervision. We also found that unless paramedics were fully integrated into primary care services, they did not experience the socialisation needed to build trusting relationships with patients or physicians. Indeed, for patients to accept paramedics in primary care, their role and its implications for their care should be outlined by a trusted source. Conclusions Our realist review highlights the complexity surrounding the introduction of paramedics into primary care roles. As well as offering an insight into understanding the paramedic professional identity, we also discuss the range of expectations this professional group will face in the transition to primary care. These expectations come from patients, general practitioners (family physicians) and paramedics themselves. This review is the first to offer insight into understanding the impact paramedics may have on the international primary care workforce and shaping how they might be optimally deployed.

SUMMARY In Australia, the last decade has witnessed considerable changes to both the scope of paramedic practice and the education of these practitioners. Notably within education, there has been a national trend to move from on-the-job training, towards a pre-employment, undergraduate university qualification. Despite increases in depth, breath and consistency to the curriculum and delivery by subject experts with training in education, criticism remains targeted at the preparation of the graduate for readiness to undertake the paramedic role. Australian undergraduate courses are currently experiencing unprecedented enrolment numbers, with complex student learning expectations and requirements. Producing work ready graduates within traditional curriculum frameworks is a challenge. Capstone courses target the final preparation of the graduating student, with a strong emphasis on articulating them successfully with their chosen industrial settings. While widely accepted in other disciplines, such as engineering, capstone is a new concept to paramedicine. This paper discusses how a capstone topic was created and implemented at Flinders University within the Bachelor of Paramedic Science degree. It describes the differentiated student learning methodology employed and the strategies used to respond to specific student and industry concerns regarding university teaching.

I am pleased to introduce the next issue of the International Journal for Educational Integrity. This issue includes revised papers from two key conferences in 2009: the 4th Asia Pacific Conference on Educational Integrity (4APCEI, Wollongong University, Australia), and the Center for Academic Integrity Annual International Conference (Washington University, US), as well as two original papers. The issue is truly international, with authors representing the United States, the Ukraine and Australia. Daniel Wueste, Director of the Rutland Institute for Ethics, and Teddi Fishman, Director of the recently renamed International Center for Academic Integrity, provide a framing piece for the issue, with their paper from 4APCEI which explores the limitations of customer service approaches in higher education. Wueste and Fishman, while acknowledging the seductive appeal of likening students to "customers", particularly as part of the "total quality movement", provide a rigorous critique of this potentially dangerous discourse. The authors demonstrate how education differs quite significantly from commerce and argue that “looking to professional practice for help in understanding the educational enterprise holds considerably more promise than looking to business practice”. Wueste and Fishman are forthright in their assertion that education is based on a reciprocal relationship between teacher and learner (rather than a transaction between vendor and vendee), and that intrinsic to this relationship is a shared commitment to integrity. Following on from Wueste's and Fishman's call for a re-articulation of values in higher education, are two papers from the CAI conference. Joanna Gilmore, Denise Strickland, Briana Timmerman, Michelle Maher (all from the University of South Carolina) and David Feldon (University of Virginia), investigate plagiarism by graduate students. Working with a sample of 113 masters and doctoral students from three university sites, representing technology, engineering, mathematics, or mathematics or science education, the researchers examined students' research proposals and conducted semi-structured interviews. Their key finding was that while plagiarism was a prevalent issue (almost 40% of the proposals contained notable plagiarism), this appeared to be largely unintentional due to a lack of disciplinary enculturation. Notably, this lack of disciplinary enculturation was further compounded for English as a Second Language (ESL) students at the pre-proposal stage, who also had to grapple with cultural differences, English language issues and a variety of other factors. William Hanson from Anderson University in California uses grounded theory and graph theory based analysis to create a "faculty ethics logic model" based on his research at a small, religiously affiliated university. Hanson sought to operationalise participant realities of the primary forces that drive teaching or resolving ethics issues and discovered that informal elements, rather than formal institutional influence, played a major role in response strategies. In particular, faculty members used existing knowledge, resources/artefacts, goals and beliefs and their actions were shaped by work group influence and collective norms within a Christian framework. Hanson concluded that ethics policy “cannot be wholly forced upon its members… informal institutional principles originate from faculty” and that teachers "must be considered as primary change agents in ethics reform..." This research has important implications in the context of academic integrity, pointing as it does to the central, although often informal role of teachers in nurturing and promoting academic integrity on campus. Jason Stephens (University of Connecticut), Volodymyr Romakin (Petro Mohyla State University, Ukraine) and Mariya Yukhymenko (University of Connecticut) extend previous studies which have compared cheating behaviours of US undergraduate students with students from other cultures, by investigating academic motivation and misconduct by Ukrainian students. Based on a self-report survey with a sample of 189 students from each country, their study investigated the differences between US and Ukrainian students' task value, goal orientations, moral beliefs and cheating behaviours. Significant differences between the two groups were found, most notably that Ukrainian students reported lower judgements about the wrongfulness of cheating behaviours, and correspondingly higher levels of engagement in cheating behaviour. In particular, academic task value was a significant predictor of cheating beliefs and behaviours for the Ukrainian students: the more useful and interesting the course was perceived to be, the less likely the Ukrainian students were to cheat - a finding which has clear implications for all educators, but particularly those working with Ukrainian students. The final paper by Australian authors, Robert Kennelly, Anna Maldoni and Doug Davis (University of Canberra) provides appropriate closure to this issue. While Wueste and Fishman opened the issue by exhorting us to re-examine the value and purpose of higher education, Kennelly et al. do just that by reminding readers that educational integrity requires more than a pledge from students not to cheat. All stakeholders, from those at the highest administrative level, to those instructors teaching occasional tutorials, need to be deeply committed to the learning needs of the diverse classroom. International EAL (English as an Additional Language) students in Australian universities have long carried the burden associated with the customer service model of higher education critiqued by Wueste and Fishman. International EAL students pay high tuition fees, have additional expenses and responsibilities to fulfil English language requirements (in most Australian universities, a minimum International English Language Test Score (IELTS) of 6.00 for undergraduate entry), and in many instances, find at arrival that this IELTS score is inadequate for the level of oral and written communication required. Furthermore, with decreasing government funding and the demise of student unions, the level of on-campus services has gradually declined, so that students not only struggle with their academic load, they are often lonely and isolated. The discipline-based approach to academic and language development trialled, evaluated and recommended by Kennelly et al. goes some way to addressing the academic needs of this group of students. Using data from six consecutive semesters, the authors provide compelling evidence that team-taught, disciplined-based support programs have the potential to improve international EAL students' competence in academic and critical literacy skills, while simultaneously building English language proficiency. I trust you will enjoy this issue of the International Journal for Educational Integrity, and invite you to submit manuscripts for review for Volume 7(1), to be published in mid-2011. Volume 6(2) is being guest edited by Chris Moore and Ruth Walker, on the topic of 'digital technologies and educational integrity' and is due to be published in December this year. Tracey Bretag, IJEI Editor tracey.bretag@unisa.edu.au

05–466Cheng Pui-Wah, Doris (Hong Kong Institute of Education, Hong Kong, China; doris@ied.edu.hk) & Philip Stimpson, Articulating contrasts in kindergarten teachers' implicit knowledge on play-based learning. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 339–352.05–467Collins, Fiona M. (Roehampton U, London, UK; f.collins@roehampton.ac.uk), ‘She's sort of dragging me into the story!’ Student teachers' experiences of reading aloud in Key Stage 2 classes. Literacy (Oxford, UK) 39.1 (2005), 10–17.05–468Fischl, Dita (Kaye College for Teacher Education, Israel) & Shifra Sagy, Beliefs about teaching, teachers and schools among pre-service teachers: the case of Israeli-Bedouin students. Language, Culture and Curriculum (Clevedon, UK) 18.1 (2005), 59–71.05–469Gamliel, Eyal & Liema Davidovitz (Ruppin Academic Center, Israel; eyalg@ruppin.ac.il), Online versus traditional teaching evaluation: mode can matter. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.6 (2005), 581–592.05–470Gebhard, Jerry G. (Indiana U of Pennsylvania, USA), Awareness of teaching through action research: examples, benefits, limitations. JALT Journal (Tokyo, Japan) 27.1 (2005), 53–69.05–471Gillies, Robyn M. (U of Queensland, Australia; r.gillies@uq.edu.au), The effects of communication training on teachers' and students' verbal behaviours during cooperative learning. International Journal of Educational Research (Amsterdam, the Netherlands) 41.3 (2005), 257–279.05–472Grugeon, Elizabeth (De Montfort U, Bedford, UK; egrugeon@dmu.ac.uk), Listening to learning outside the classroom: student teachers study playground literacies. Literacy (Oxford, UK) 39.1 (2005), 3–9.05–473Harfitt, Gary & Nicole Tavares (U of Hong Kong, Hong Kong, China; gharfitt@hkucc.hku.hk), Obstacles as opportunities in the promotion of teachers' learning. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 353–366.05–474Hosie, Peter (Curtin U of Technology, Australia; Peter.Hosie@cbs.curtin.edu.au), Renato Schibeci & Ann Backhaus, A framework and checklists for evaluating online learning in higher education. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.5 (2005), 539–553.05–475Katyal, Kokila & Colin Evers (U of Hong Kong, Hong Kong, China; kkatyal@hkusua.hku.hk), Teacher leadership and autonomous student learning: adjusting to the new realities. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 367–382.05–476Kwo, Ora W. Y. (U of Hong Kong, Hong Kong, China; wykwo@hku.hk), Understanding the awakening spirit of a professional teaching force. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 292–306.05–477Lewis, Ramon (La Trobe U, Melbourne, Australia), Shlomo Romi, Xing Qui & Yaacov J. Katz, Teachers' classroom discipline and student misbehavior in Australia, China and Israel. Teaching and Teacher Education21.6 (2005), 729–741.05–478Ogier, John (U of Canterbury, New Zealand; john.ogier@canterbury.ac.nz), Evaluating the effect of a lecturer's language background on a student rating of teaching form. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.5 (2005), 477–488.05–479Orland-Barak, Lily (The U of Haifa, Israel) & Hayuta Yinon, Different but similar: student teachers' perspectives on the use of L1 in Arab and Jewish EFL classroom settings. Language, Culture and Curriculum (Clevedon, UK) 18.1 (2005), 91–113.05–480Pearson, Sue (Leeds U, UK; S.E.Pearson@education.leeds.ac.uk) & Gary Chambers, A successful recipe? Aspects of the initial training of secondary teachers of foreign languages. Support for Learning (Oxford, UK) 20.3 (2005), 115–122.05–481Perry, Bill & Timothy Stewart (Kumamoto U, Japan; perry@kumamoto-u.ac.jp), Insights into effective partnership in interdisciplinary team teaching. System (Amsterdam, the Netherlands) 33.4 (2005), 563–573.05–482Ricketts, Chris (Plymouth U, UK; C.Ricketts@plymouth.ac.uk) & Stan Zakrzewski, A risk-analysis approach to implementing web-based assessment. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.6 (2005), 603–620.05–483Tajino, Akira (Kyoto U, Japan) & Craig Smith, Exploratory practice and Soft Systems Methodology. Language Teaching Research (London, UK) 9.4 (2005), 448–469.05–484Wu, Zongjie (Zhejiang U, China; zongjiewu@zju.edu.cn), Being, understanding and naming: teachers' life and work in harmony. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 307–323.05–485Zeegers, Margaret (U of Ballarat, Australia), English community school teacher education and English as a second language in Papua New Guinea: a study of a practicum. Asia-Pacific Journal of Teacher Education (London, UK) 33.2 (2005), 135–146.

Abstract Background The outbreak of COVID-19 has alerted governments around the world, including Australia, to think seriously about the health issues. Life expectancy is one of such issues. Therefore, this study tries to reveal the effects of globalization, energy consumption, information and communication technology, financial development, education rate, and economic growth on life expectancy at birth in Australia. Methods Using the data period of 1990–2018, a series of econometric techniques: the Dickey-Fuller generalized least square test, Autoregressive Distributive Lag bounds test, fully modified ordinary least square method and the pairwise Granger causality test, are applied. Results The findings disclose that globalization, renewable energy use, information and communication technology, per capita gross domestic product, education rate, and financial development increased during this period but non-renewable energy use reduced life expectancy at birth. Unidirectional causal associations of the studied variables with life expectancy at birth are also revealed. Conclusions All the outcomes are relevant and useful for articulating an innovative policy in the health sector. The prime policy implication of this work is: the effective, efficient, and inclusive policies considering globalization, renewable and non-renewable energy consumption, information and communication technology, financial development, education rate, and economic growth should be formulated and executed for guaranteeing health status.

In this paper we explore the rise of anti-gambling apps in the context of the massive expansion of gambling in new spheres of life (online and offline) and an acceleration in strategies of anticipatory and individualised management of harm caused by gambling. These apps, and the techniques and forms of labour they demand, are examples of and a mechanism through which a mode of governance premised on ‘self-care’ and ‘self-control’ is articulated and put into practice. To support this argument, we explore two government initiatives in the Australian context. Quit Pokies, a mobile app project between the Moreland City Council, North East Primary Care Partnership and the Victorian Local Governance Association, is an example of an emerging service paradigm of ‘self-care’ that uses online and mobile platforms with geo-location to deliver real time health and support interventions. A similar mobile app, Gambling Terminator, was launched by the NSW government in late 2012. Both apps work on the premise that interrupting a gaming session through a trigger, described by Quit Pokies’ creator as a “tap on the shoulder” provides gamblers the opportunity to take a reflexive stance and cut short their gambling practice in the course of play. We critically examine these apps as self-disciplining techniques of contemporary neo-liberalism directed towards anticipating and reducing the personal harm and social risk associated with gambling. We analyse the material and discursive elements, and new forms of user labour, through which this consumable media is framed and assembled. We argue that understanding the role of these apps, and mobile media more generally, in generating new techniques and technologies of the self, is important for identifying emerging modes of governance and their implications at a time when gambling is going through an immense period of cultural normalisation in online and offline environments. The Australian context is particularly germane for the way gambling permeates everyday spaces of sociality and leisure, and the potential of gambling interventions to interrupt and re-configure these spaces and institute a new kind of subject-state relation. Gambling in Australia Though a global phenomenon, the growth and expansion of gambling manifests distinctly in Australia because of its long cultural and historical attachment to games of chance. Australians are among the biggest betters and losers in the world (Ziolkowski), mainly on Electronic Gaming Machines (EGM) or pokies. As of 2013, according to The World Count of Gaming Machine (Ziolkowski), there were 198,150 EGMs in the country, of which 197,274 were slot machines, with the rest being electronic table games of roulette, blackjack and poker. There are 118 persons per machine in Australia. New South Wales is the jurisdiction with most EGMs (95,799), followed by Queensland (46,680) and Victoria (28,758) (Ziolkowski). Gambling is significant in Australian cultural history and average Australian households spend at least some money on different forms of gambling, from pokies to scratch cards, every year (Worthington et al.). In 1985, long-time gambling researcher Geoffrey Caldwell stated thatAustralians seem to take a pride in the belief that we are a nation of gamblers. Thus we do not appear to be ashamed of our gambling instincts, habits and practices. Gambling is regarded by most Australians as a normal, everyday practice in contrast to the view that gambling is a sinful activity which weakens the moral fibre of the individual and the community. (Caldwell 18) The omnipresence of gambling opportunities in most Australian states has been further facilitated by the availability of online and mobile gambling and gambling-like spaces. Social casino apps, for instance, are widely popular in Australia. The slots social casino app Slotomania was the most downloaded product in the iTunes store in 2012 (Metherell). In response to the high rate of different forms of gambling in Australia, a range of disparate interest groups have identified the expansion of gambling as a concerning trend. Health researchers have pointed out that online gamblers have a higher risk of experiencing problems with gambling (at 30%) compared to 15% in offline bettors (Hastings). The incidence of gambling problems is also disproportionately high in specific vulnerable demographics, including university students (Cervini), young adults prone to substance abuse problems (Hayatbakhsh et al.), migrants (Tanasornnarong et al.; Scull & Woolcock; Ohtsuka & Ohtsuka), pensioners (Hing & Breen), female players (Lee), Aboriginal communities (Young et al.; McMillen & Donnelly) and individuals experiencing homelessness (Holsworth et al.). While there is general recognition of the personal and public health impacts of gambling in Australia, there is a contradiction in the approach to gambling at a governance level. On one hand, its expansion is promoted and even encouraged by the federal and state governments, as gambling is an enormous source of revenue, as evidenced, for example, by the construction of the new Crown casino in Barangaroo in Sydney (Markham & Young). Campaigns trying to limit the use of poker machines, which are associated with concerns over problem gambling and addiction, are deemed by the gambling lobby as un-Australian. Paradoxically, efforts to restrict gambling or control gambling winnings have also been described as un-Australian, such as in the Australian Taxation Office’s campaign against MONA’s founder, David Walsh, whose immense art collection was acquired with the funds from a gambling scheme (Global Mail). On the other hand, people experiencing problems with gambling are often categorised as addicts and the ultimate blame (and responsibility) is attributed to the individual. In Australia, attitudes towards people who are arguably addicted to gambling are different than those towards individuals afflicted by alcohol or drug abuse (Jean). While “Australians tend to be sympathetic towards people with alcohol and other drug addictions who seek help,” unless it is seen as one of the more socially acceptable forms of occasional, controlled gambling (such as sports betting, gambling on the Melbourne Cup or celebrating ANZAC Day with Two-Up), gambling is framed as an individual “problem” and “moral failing” (Jean). The expansion of gambling is the backdrop to another development in health care and public health discourse, which have for some time now been devoted to the ideal of what Lupton has called the “digitally engaged patient” (Lupton). Technologies are central to the delivery of this model of health service provision that puts the patient at the centre of, and responsible for, their own health and medical care. Lupton has pointed out how this discourse, while appearing new, is in fact the latest version of the 1970s emphasis on the ‘patient as consumer’, an idea given an extra injection by the massive development and availability of digital and interactive web-based and mobile platforms, many of these directed towards the provision of health and health-related information and services. What this means for patients is that, rather than relying solely on professional medical expertise and care, the patient is encouraged to take on some of this medical/health work to conduct practices of ‘self-care’ (Lupton). The Discourse of ‘Self-Management’ and ‘Self-Care’ The model of ‘self-care’ and ‘self-management’ by ‘empowering’ digital technology has now become a dominant discourse within health and medicine, and is increasingly deployed across a range of related sectors such as welfare services. In recent research conducted on homelessness and mobile media, for example, government department staff involved in the reform of welfare services referred to ‘self-management’ as the new service paradigm that underpins their digital reform strategy. Echoing ideas and language similar to the “digitally engaged patient”, customers of Centrelink, Medicare and other ‘human services’ are being encouraged (through planned strategic initiatives aimed at shifting targeted customer groups online) to transact with government services digitally and manage their own personal profiles and health information. One departmental staff member described this in terms of an “opportunity cost”, the savings in time otherwise spent standing in long queues in service centres (Humphry). Rather than view these examples as isolated incidents taking place within or across sectors or disciplines, these are better understood as features of an emerging ‘discursive formation’ , a term Foucault used to describe the way in which particular institutions and/or the state establish a regime of truth, or an accepted social reality and which gives definition to a new historical episteme and subject: in this case that of the self-disciplined and “digitally engaged medical/health patient”. As Foucault explained, once this subject has become fully integrated into and across the social field, it is no longer easy to excavate, since it lies below the surface of articulation and is held together through everyday actions, habits and institutional routines and techniques that appear to be universal, necessary and/normal. The way in which this citizen subject becomes a universal model and norm, however, is not a straightforward or linear story and since we are in the midst of its rise, is not a story with a foretold conclusion. Nevertheless, across a range of different fields of governance: medicine; health and welfare, we can see signs of this emerging figure of the self-caring “digitally engaged patient” constituted from a range of different techniques and practices of self-governance. In Australia, this figure is at the centre of a concerted strategy of service digitisation involving a number of cross sector initiatives such as Australia’s National EHealth Strategy (2008), the National Digital Economy Strategy (2011) and the Australian Public Service Mobile Roadmap (2013). This figure of the self-caring “digitally engaged” patient, aligns well and is entirely compatible with neo-liberal formulations of the individual and the reduced role of the state as a provider of welfare and care. Berry refers to Foucault’s definition of neoliberalism as outlined in his lectures to the College de France as a “particular form of post-welfare state politics in which the state essentially outsources the responsibility of the ‘well-being' of the population” (65). In the case of gambling, the neoliberal defined state enables the wedding of two seemingly contradictory stances: promoting gambling as a major source of revenue and capitalisation on the one hand, and identifying and treating gambling addiction as an individual pursuit and potential risk on the other. Risk avoidance strategies are focused on particular groups of people who are targeted for self-treatment to avoid the harm of gambling addiction, which is similarly framed as individual rather than socially and systematically produced. What unites and makes possible this alignment of neoliberalism and the new “digitally engaged subject/patient” is first and foremost, the construction of a subject in a chronic state of ill health. This figure is positioned as terminal from the start. They are ‘sick’, a ‘patient’, an ‘addict’: in need of immediate and continuous treatment. Secondly, this neoliberal patient/addict is enabled (we could even go so far as to say ‘empowered’) by digital technology, especially smartphones and the apps available through these devices in the form of a myriad of applications for intervening and treating ones afflictions. These apps range fromself-tracking programs such as mood regulators through to social media interventions. Anti-Pokie Apps and the Neoliberal Gambler We now turn to two examples which illustrate this alignment between neoliberalism and the new “digitally engaged subject/patient” in relation to gambling. Anti-gambling apps function to both replace or ‘take the place’ of institutions and individuals actively involved in the treatment of problem gambling and re-engineer this service through the logics of ‘self-care’ and ‘self-management’. Here, we depart somewhat from Foucault’s model of disciplinary power summed up in the institution (with the prison exemplifying this disciplinary logic) and move towards Deleuze’s understanding of power as exerted by the State not through enclosures but through diffuse and rhizomatic information flows and technologies (Deleuze). At the same time, we retain Foucault’s attention to the role and agency of the user in this power-dynamic, identifiable in the technics of self-regulation and in his ideas on governmentality. We now turn to analyse these apps more closely, and explore the way in which these articulate and perform these disciplinary logics. The app Quit Pokies was a joint venture of the North East Primary Care Partnership, the Victorian Local Governance Association and the Moreland City Council, launched in early 2014. The idea of the rational, self-reflexive and agentic user is evident in the description of the app by app developer Susan Rennie who described it this way: What they need is for someone to tap them on the shoulder and tell them to get out of there… I thought the phone could be that tap on the shoulder. The “tap on the shoulder” feature uses geolocation and works by emitting a sound alert when the user enters a gaming venue. It also provides information about each user’s losses at that venue. This “tap on the shoulder” is both an alert and a reprimand from past gambling sessions. Through the Responsible Gambling Fund, the NSW government also launched an anti-pokie app in 2013, Gambling Terminator, including a similar feature. The app runs on Apple and Android smartphone platforms, and when a person is inside a gambling venue in New South Wales it: sends reminder messages that interrupt gaming-machine play and gives you a chance to re-think your choices. It also provides instant access to live phone and online counselling services which operate 24 hours a day, seven days a week. (Google Play Store) Yet an approach that tries to prevent harm by anticipating the harm that will come from gambling at the point of entering a venue, also eliminates the chance of potential negotiations and encounters a user might have during a visit to the pub and how this experience will unfold. It reduces the “tap on the shoulder”, which may involve a far wider set of interactions and affects, to a software operation and it frames the pub or the club (which under some conditions functions as hubs for socialization and community building) as dangerous places that should be avoided. This has the potential to lead to further stigmatisation of gamblers, their isolation and their exclusion from everyday spaces. Moreland Mayor, Councillor Tapinos captures the implicit framing of self-care as a private act in his explanation of the app as a method for problem gamblers to avoid being stigmatised by, for example, publicly attending group meetings. Yet, curiously, the app has the potential to create a new kind of public stigmatisation through potentially drawing other peoples’ attention to users’ gambling play (as the alarm is triggered) generating embarrassment and humiliation at being “caught out” in an act framed as aberrant and literally, “alarming”. Both Quit Pokies and Gambling Terminator require their users to perform ‘acts’ of physical and affective labour aimed at behaviour change and developing the skills of self-control. After downloading Quit Pokies on the iPhone and launching the app, the user is presented an initial request: “Before you set up this app. please write a list of the pokies venues that you regularly use because the app will ask you to identify these venues so it can send you alerts if you spend time in these locations. It will also use your set up location to identify other venues you might use so we recommend that you set up the App in the location where you spend most time. Congratulation on choosing Quit Pokies.”Self-performed processes include installation, setting up, updating the app software, programming in gambling venues to be detected by the smartphone’s inbuilt GPS, monitoring and responding to the program’s alerts and engaging in alternate “legitimate” forms of leisure such as going to the movies or the library, having coffee with a friend or browsing Facebook. These self-performed labours can be understood as ‘technologies of the self’, a term used by Foucault to describe the way in which social members are obliged to regulate and police their ‘selves’ through a range of different techniques. While Foucault traces the origins of ‘technologies of the self’ to the Greco-Roman texts with their emphasis on “care of oneself” as one of the duties of citizenry, he notes the shift to “self-knowledge” under Christianity around the 8th century, where it became bound up in ideals of self-renunciation and truth. Quit Pokies and Gambling Terminator may signal a recuperation of the ideal of self-care, over confession and disclosure. These apps institute a set of bodily activities and obligations directed to the user’s health and wellbeing, aided through activities of self-examination such as charting your recovery through a Recovery Diary and implementing a number of suggested “Strategies for Change” such as “writing a list” and “learning about ways to manage your money better”. Writing is central to the acts of self-examination. As Jeremy Prangnell, gambling counsellor from Mission Australia for Wollongong and Shellharbour regions explained the app is “like an electronic diary, which is a really common tool for people who are trying to change their behaviour” (Thompson). The labours required by users are also implicated in the functionality and performance of the platform itself suggesting the way in which ‘technologies of the self’ simultaneously function as a form of platform work: user labour that supports and sustains the operation of digital systems and is central to the performance and continuation of digital capitalism in general (Humphry, Demanding Media). In addition to the acts of labour performed on the self and platform, bodies are themselves potentially mobilised (and put into new circuits of consumption and production), as a result of triggers to nudge users away from gambling venues, towards a range of other cultural practices in alternative social spaces considered to be more legitimate.Conclusion Whether or not these technological interventions are effective or successful is yet to be tested. Indeed, the lack of recent activity in the community forums and preponderance of issues reported on installation and use suggests otherwise, pointing to a need for more empirical research into these developments. Regardless, what we’ve tried to identify is the way in which apps such as these embody a new kind of subject-state relation that emphasises self-control of gambling harm and hastens the divestment of institutional and social responsibility at a time when gambling is going through an immense period of expansion in many respects backed by and sanctioned by the state. Patterns of smartphone take up in the mainstream population and the rise of the so called ‘mobile only population’ (ACMA) provide support for this new subject and service paradigm and are often cited as the rationale for digital service reform (APSMR). Media convergence feeds into these dynamics: service delivery becomes the new frontier for the merging of previously separate media distribution systems (Dwyer). Letters, customer service centres, face-to-face meetings and web sites, are combined and in some instances replaced, with online and mobile media platforms, accessible from multiple and mobile devices. These changes are not, however, simply the migration of services to a digital medium with little effective change to the service itself. Health and medical services are re-invented through their technological re-assemblage, bringing into play new meanings, practices and negotiations among the state, industry and neoliberal subjects (in the case of problem gambling apps, a new subjectivity, the ‘neoliberal addict’). These new assemblages are as much about bringing forth a new kind of subject and mode of governance, as they are a solution to problem gambling. 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AbstractThe series of responses in this article were gathered as part of an online mini conference held in September 2021 that sought to explore different ideas and articulations of school autonomy reform across the world (Australia, Canada, England, Ireland, the USA, Norway, Sweden and New Zealand). It centred upon an important question: what needs to happen for school autonomy to be mobilised to create more equitable public schools and systems of education? There was consensus across the group that school autonomy reform creates further inequities at school and system levels when driven by the logics of marketisation, competition, economic efficiency and public accountability. Against the backdrop of these themes, the conference generated discussion and debate where provocations and points of agreement and disagreement about issues of social justice and the mobilisation of school autonomy reform were raised. As an important output of this discussion, we asked participants to write a short response to the guiding conference question. The following are these responses which range from philosophical considerations, systems and governance perspectives, national particularities and teacher and principal perspectives.

Neoliberal policy reforms have had a marked influence on nearly every aspect of education, including the enrolment practices employed by institutions, teaching and assessment practices, and even the outcomes for students and society. There is a widespread expectation that teachers should contribute to quality outcomes for students along with their moral/ethical development and character formation while at the same time behaving ethically in the currently challenging environment of the education sector, including the Vocational Education and Training (VET) sector. However, this apparent pressure for maintaining quality education while simultaneously conforming to the ethicality of professional practices in the context of rapid policy changes of a neoliberal sort masks considerable controversy around the meaning of quality education with respect to both moral/ethical behaviour in education and the appropriate forms of practice that would constitute this area of education. A recent research project into the impact of the changing contemporary cultural context of VET on the creation of moral dilemmas facing VET teachers in their work has identified the VET teachers’ perspectives of the ethical dilemmas experienced, by identifying the tensions between competing values and the resulting interactions. The research design for the study drew primarily on exploratory and discursive interviews with 18 VET teachers in South-East Queensland, selected from those responding to a call for participation in the study. The study pointed to the value of dilemmas as constructs through which to generate knowledge of ethical conflicts arising from contextual changes in policy. Four drivers that they attributed to causing those dilemmas were identified: changing immigration rules, changing funding requirements, changing culture and philosophy of RTOs, and inadequate teacher preparation. In each of these respects, the ambitious business expectations engendered by neoliberal restructuring and reform in recent years can be seen as articulating or presupposing values pertaining to standards of practice and performance of the RTO, which in turn can be seen to compromise traditional norms associated with teacher professionalism. It is with these values and conflicts that we are concerned in this paper.

Purpose The paper considers the evolution of a tailored university induction program over time to establish the change in the nature and content of the program. Design/methodology/approach The induction program is pitched against the conceptual backdrop of academic norms and conventions, language, integration and the role of mentoring. As an exploratory study of a unique and complex induction program it reports on the basis of discourse analysis over time (from 2009 to 2012). Findings The paper establishes that consideration of feedback by students, university staff (academic and professional) and external stakeholders has allowed the program to morph to a balanced content of academic; social; and socio-academic integration activities. Research limitations/implications The paper confirms the framework proposed by Zepke and Leach (2005) and renders a further level of validity to the model when applied in a cross-cultural higher education context. Practical implications Practical implications include the value of involving stakeholders as source of knowledge for considering continuous improvements and the notion that a remedial approach to integration of international students proves to be ineffective. Originality/value Articulation pathways for Chinese university students into Australian universities create a unique set of expectations and challenges to both the students and the Australian universities. A tailor made induction program is a crucial step in addressing these and requires continuous improvement to retain relevance and optimise impact and resources.

i) When I arrived in Aurukun, west Cape York, it was the heat that struck me first, knocking the city pace from my body, replacing it with a languor familiar to my childhood, although heavier, more northern. Fieldwork brings with it its own delights and anxieties. It is where I feel most competent and incompetent, where I am most indebted and thankful for the generosity and kindness of strangers. I love the way “no-where” places quickly become somewhere and something to me. Then there are the bodily visitations: a much younger self haunts my body. At times my adult self abandons me, leaving me nothing but an awkward adolescent: clumsy, sweaty, too much body, too white, too urban, too disconnected or unable to interpret the social rules. My body insists that this is not my home, but home for Wik and Wik Way people. Flailing about unmoored from the socio-cultural system that I take for granted, and take comfort from – and I draw sustenance. Anxiety circles, closes in on me, who grows distant and unsure, fragmented. Misusing Deborah Bird Rose, I’m tempted to say I’m separated from my nourishing terrain. Indeed it can feel like the nation (not the country) slipped out from under my feet.I want to consider the above as an affective event, which seemingly reveals a lack of fortitude, the very opposite of resilience. A settler Australian – myself – comfort and sense of belonging is disturbed in the face of Aboriginal – in this case Wik – jurisdiction and primacy. But could it be generative of a kind of resilience, an ethical, postcolonial resilience, which is necessary for facing up to and intervening in the continence of colonial power relations in Australia? Affects are very telling: deeply embodied cultural knowledge, which is largely invisible, is made present. The political and ethical potential of anxiety is that it registers a confrontation: a test. If resilience is the capacity to be flexible and to successfully overcome challenges, then can settler anxiety be rethought (and indeed be relearned) as signalling an opportunity for ethical intercultural engagements (Latukefu et. al., “Enabling”)? But it necessitates resilience thinking to account for socio-cultural power relations.Over the years, I have experienced many anxieties when undertaking research in Indigenous Australia (many of them warranted no doubt – What am I doing? Why? Why should people be interested? What’s in it for whom?) and have sensed, heard and read about many others. Encounters between Aboriginal and settler Australians are often highly emotional: indeed can make “good whitefellas” very anxious. My opening example could be explained away as an all too familiar experience of a new research environment in an unfamiliar place and, more so, cultural dissonance. But I am not convinced by such an argument. I think that unsettlement is a more general white response to encountering the materiality of Indigenous people and life: the density of people’s lives rather than representations. My interest is in what I am calling (in a crude sociological category) the “good white women”, in particular anxious progressive settlers, who wish to ethically engage with Indigenous Australians. If, as I’m arguing, that encounters with Indigenous people, not representations, cause the “good setter” to experience such deep uncertainty that transformation is resisted, if not even refused, then how are “we” to surmount such a challenge?I want to explore anxiety as both revealing the embodiment of colonialism but also its potential to disturb and rupture, which inturn might provide an opportunity for the creation of anti-colonial relationality. Decolonisation is a cultural process, which requires a lot more than good intentions. Collective and personal tenacity is needed. To do so requires activating resilience: renewed by postcolonial ethics. Scholarship emphasises that resilience is more than an individual quality but is environmental and social, and importantly can be enhanced or taught through experiential interventions (Lafukefu, “Fire”; Howard & Johnson). Why do white settlers become anxious when confronted with Indigenous politics and the demand to be recognised as peers, not a vulnerable people? Postcolonial and whiteness scholars’ have accused settlers of de-materialising Indigeneity and blocking the political by staying in an emotional register and thus resisting the political encounter (Gelder & Jacobs; Gooder & Jacobs; Moreton-Robinson; Povinelli). Largely I agree. Too many times I’ve heard whitefellas complain, “We’re here for culture not politics”. However, in the above analysis emotions are not the material of proper critique, yet anxiety is named as an articulation of the desire for the restoration of colonial order. Arguably anxiety is a jolt out of comfort and complacency. Anxiety is doing a lot of cultural work. Settler anxiety is thus not a retreat from the political but an everyday modality in which cultural politics is enacted. Thus a potential experiential, experimental site in which progressive settlers can harness their political, ethical will to face up to substantial collective challenges.Strangely Indigeneity is everywhere. And nowhere. There is the relentless bad news reported by the media, interspersed with occasional good news; Aboriginal television dramas; the burgeoning film industry; celebrated artists; musicians; sports people; and no shortage of corporate and government walls adorned with Indigenous art; and the now common place Welcome to Country. However, as Ken Gelder writes:in the contemporary postcolonial moment, Aboriginal people have more presence in the nation even as so many settler Australians (unlike their colonial counterparts) have less contact with them. Postcolonialism in Australia means precisely this, amongst other things: more presence, but – for non-Aboriginal Australians – less Aboriginal contact. (172).What happens when increased “presence” becomes contact? His concern, as is mine, is that political encounters have been replaced by the personal and social: “with contact functioning not as something traumatic or estranging any more, but as the thing that enables a settler Australian’s completion to happen” (Gelder 172). My interest is in returning to the estranging and traumatic. Mainstream perceptions of “Aborigines” and Aboriginality, Chris Healy argues, have little to nothing to do with experiences of historical or contemporary Indigenous peoples, but rather refer to a particular cultural assemblage and intercultural space that is the product of stories inherited from colonists and colonialism (4-5). The dominance of the assemblage “Aborigine” enables the forgetting of contemporary Indigenous people: everyday encounters, with people or self-representations, and Australia’s troubling history (Healy). There is an engagement with the fantasy or phantom Indigeneity but an inability to deal with the material embodied world – of Indigenous people. Sociality is denied or repressed. The challenge and thus potential change are resisted.ii) My initial pursuit of anxiety probably came from my own disturbances, and then observing, feeling it circulate in what sometimes seemed the most unlikely places. Imagine: forty or so “progressive” white Australians have travelled to a remote part of Australia for a cultural tourism experience on country, camping, learning and sharing experiences with Traditional Owners. A few days in, we gather to hear an Elder discuss the impact and pain of, what was formally known as, the Northern Territory Intervention. He speaks openly and passionately, and yes, politically. We are given the opportunity to hear from people who are directly affected by the policy, rather than relying on distant, southern, second hand, recycled ideologies and opinions. Yet almost immediately I felt a retreat, shrinking, rejection – whitefellas abandoning their alliances. Anxiety circulates, infects bodies: its visceral. None of the tourists spoke about what happened, how they felt, in fear of naming, what? Anxiety after all does not have an object, it is not produced from an immediate threat but rather it is much more existential or a struggle against meaninglessness (Harari). In anxiety one has nowhere else to turn but into one’s self. It feels bad. The “good white women” evaporates – an impossible position to hold. But is it all bad? Here is a challenge: adverse conditions. Thus it is an opportunity to practice resilience.To know how and why anxiety circulates in intercultural encounters enables a deeper understanding of the continuance of colonial order: the deep pedagogy of racial politics that shapes perception, sense making and orders values and senses of belonging. A critical entanglement with postcolonial anxiety exposes the embodiment of colonialism and, surprisingly, models for anti-colonial social relations. White pain, raw emotions and an inability to remain self possessed in the face of Indigenous conatus is telling; it is a productive space for understanding why settler Australia fails, despite the good intentions, to live well in a colonised country. Held within postcolonial anxiety are other possibilities. This is not to be an apologist for white people behaving badly or remaining relaxed and comfortable, or disappearing into white guilt, as if this is an answer or offers absolution. But rather if there is so much anxiety than what has it to tells us and, importantly, I think it gives us something to work with, to be otherwise. Does anxiety hold the potential to be redirected to more productive, ethical exchanges and modes of belonging? If so, there is a need to rethink anxiety, understand its heritage and to work with the disturbances it registers.iii) No doubt putting anxiety alongside resilience could seem a little strange. However, as I will discuss, I understand anxiety as productive, both in the sense that it reveals a continuing colonial order and is an articulation of the potential for transformation. In this sense, much like resilience thinking in ecological and social sciences, I am suggesting what is needed is to embrace “change and disturbance rather than denying or constraining it” (Walker & Salt 147). I will argue that anxiety is the registering of hazard. Albeit in extremely different circumstances than when resilience thinking is commonly evoked, which is most often responses to natural disasters (Wilson 1219). Settler Australians are not under threat or a vulnerable population. I am in no way suggesting they or “we” are, but rather I want to investigate the existential “threat” in intercultural encounters, which registers as postcolonial anxiety, a form of disturbance that in turn might provide an opportunity for positive change and an undoing of colonial relations (Wilson 1221).Understanding community resilience, according to Wilson, as the conceptual space at the intersection between economic, social and environmental capital is helpful for trying to re-conceptualise the knotty, power laden and intransigence of settler and Indigenous relations (1220). Wilson emphases that social resilience is about the necessity of people, or in his terms, human systems, learning to manage by change and importantly, pre-emptive change. In particular he is critical of resilience theorists “lack of attention to relations of power, politics and culture” (1221). If resilience, according to Ungar, is the protective processes that individuals, families and communities use to cope, adapt and take advantage of their “assets” when facing significant stress, and these protective processes are often unique to particular contexts, I am wondering if settler anxiety might be a strange protective factor that prevents, or indeed represses, settlers from engaging more positively with intercultural disturbance (“Researching” 387). Surely in unsettling intercultural encounters a better use of settler assets, such as racial power and privilege, is to mobilise assets to embrace change and experiment with the possibility of transforming or transferring racial power with the intent of creating a genuine postcolonial country. After all a population’s resilience is reliant on interdependence (Ungar, “Community” 1742).iv) What can anxiety tell about the motivations, desires for white belonging and intercultural relations? We need to pay attention to affects, or rather affects motivate attention and amplify experiences, and thus are very telling (Evers 54). The life of our bodies largely remains invisible; the study of affect and emotions enables the tracing of elements of the socio-cultural that are present and absent (Anderson & Harrison 16). And it is presence and absence that is my interest. Lacan, following Freud, famously wrote that anxiety does not have an object. He is arguing that anxiety is not caused by the loss of an object “but is fundamentally the affect that signals when the Other is too close, and the order of symbolization (substitution and displacement) is at risk of disappearing” (Harari xxxii). The “good white woman” feels the affects of encountering alterity, but how does she respond? To know to activate (or develop the capacity for) resilience requires understanding anxiety as a site for transformation, not just pain.Long before the current intensification of affect studies, theorists such as Freud, Kierkegaard and Rollo May argued that anxiety should be depathologied. Anxiety indicates vitality: a struggle against non-being. Not simply a threat of death but more so, meaninglessness (May 15). Anxiety, they argue, is a modern phenomenon, and thus emerged as a central concern of contemporary philosophers. Anxiety, as Kierkegaard held, “is always to be understood as orientated toward freedom” (qt May 37). Or as he famously wrote, “the dizziness of freedom” (Kierkegaard 138). The possibilities of life, and more so the human capacity for self-awareness of life’s potential – to imagine, dream, visualise a different, however unknown, future, self – and the potential, although not ensured, to creatively actualise these possibilities brings with it anxiety. “Anxiety is the affect, the structure of feeling that is inherent in the act of transition”, as Homi Bhabha writes, but it is also the affect of freedom (qt Farmer 358-9). Growth, expansion, transformation co-exist with anxiety (May). In a Spinozian sense, anxiety is thinking with our bodies.In a slightly different vein, Bhabha argues for what he terms “creative anxiety”. Albeit inadvertent, anxiety embraces a state of “unsettled negotiation” by refusing imperious demands of totalizing discourses, and in this sense is an important political tactic of “hybridization” (126). Drawing upon Deleuze, he calls this process becoming minor: relinquishing of power and privilege. Encounters with difference, the proximity to difference, whereby it is not possible to draw a clear and unambiguous line between one’s self and one’s identification with another produces anxiety. Thus becoming minor emerges through the affective processes of anxiety (Bhabha 126). Where there is anxiety there is hope. Bhabha refers to this as anxious freedom. The subject is painfully aware of her indeterminacy. Yet this is where possibility lies, or as Bhabha writes, there is no access to minority politics without a painful “bending” toward freedom (130). In the antagonism is the potential to be otherwise, or create an anti-colonial future. Out of the disturbance might emerge resilient postcolonial subjects.v) The intercultural does not just amplify divisions and difference. In an intercultural setting bodies are mingling and reacting to affective dimensions. It is the radical openness of the body that generates potential for change but also unsettles, producing the anxious white body. Anxiety gets into our bodies and shakes us up, alters self-understanding and experience. Arguably, these are experimental spaces that hold the potential for cultural interventions. There is no us and them; me here and you over there. Affect, the intensity of anxiety, as Moira Gatens writes, leads us to “question commonsense notions of privacy or ‘integrity’ of bodies through exposing the breaches on the borders between self and other evidenced by the contagious ‘collective’ affects” (115). Is it the breaches of borders that instigate anxiety? It can feel like something else, foreign, has taken possession of one’s body. What could be very unsettling about affect, Elspeth Probyn states, is it “radically disturbs different relations of proximity: to our selves, bodies, and pasts” (85). Our demarcations and boundaries are intruded upon.My preoccupation is in testing the double role that anxiety is playing: both reproducing distinctions and also perforating boundaries. I am arguing that ethical and political action takes place through developing a deep understanding of both the reproduction and breach, and in so doing, I “seek to generate new ways of thinking about how we relate to history and how we wish to live in the present” (Probyn 89). In this sense, following scholars of affect and emotion, I want to rework the meaning of anxiety and how it is experienced: to shake up the body or rather to generate an ethical project from the already shaken body. Different affects, as Probyn writes, “make us feel, write, think and act in different ways” (74). What is shaken up is the sense of one’s own body – integrity and boundedness – and with it how one relates to and inhabits the world. What is my body and how does it relate to other bodies? The inside and outside distinction evaporates. Resilience is a necessary attribute, or skill, to resist the lure of readily available cultural resistances.I am writing a book about progressive white women’s engagement with Indigenous people and politics, and the anxiety that ensues. The women I write about care. I do not doubt that: I am not questioning her as an individual. But I am intrigued by what prevents settler Australians from truly grappling with Indigenous conatus? After all, “good white women” want social justice. I am positing that settler anxiety issues from encountering the materiality of Indigenous life: or perhaps more accurately when the imaginary confronts the material. Thus anxiety signals the potential to experience ethical resilience in the messy materiality of the intercultural.By examining anxiety that circulates in intercultural spaces, where settlers are pulled into the liveliness of social encounters, I am animated by the possibility of disruptions to the prevailing order of things. My concern with scholarship that examines postcolonial anxiety is that much of it does so removed from the complexity of immersive engagement. To do so, affords a unifying logic and critique, which limits and contains intercultural encounters, yet settlers are moved, impressed upon, and made to feel. If one shifts perspective to immanent interactions, messy materialities, as Danielle Wyatt writes, one can see where ways of relating and belonging are actively and invariably (re)constructed (188). My interest is in the noisy and unruly processes, which potentially disrupt power relations. My wager is that anxiety reveals the embodiment of colonialism but it is also an opening, a loosening to a greater capacity to affect and be affected. Social resilience is about embracing change, developing positive interdependence, and seeing disturbance as an opportunity for development (Wilson). We have the assets; we just need the will.References Anderson, Ben, and Paul Harrison. Taking-Place: Non-Representational Theories and Geography. Surrey, UK: Ashgate, 2010. Bhabha, Homi. “Anxiety in the Midst of Difference”. PoLAR 21.1 (1998): 123-37. Evers, Clifton. “Intimacy, Sport and Young Refugee Men”. Emotion, Space and Society 3.1 (2010): 56–61. Farmer, Brett, Martin Fran and Audrey Yue. “High Anxiety: Cultural Studies and Its Uses”. Continuum: Journal of Media & Cultural Studies 17.4 (2003): 357-362. Gatens, Moira. “Privacy and the Body: The Publicity of Affect”. Privacies: Philosophical Evaluations, Ed. B. Roessler. Stanford: Stanford UP, 2004. 113-32. Gelder, Ken. “When the Imaginary Australian Is Not Uncanny: Nation, Psyche and Belonging in Recent Australian Cultural Criticism and History”. Journal of Australian Studies 86 (2006): 163-73. Gelder, Ken, and Jane M. Jacobs. Uncanny Australia: Sacredness and Identity in a Postcolonial Nation. Melbourne: Melbourne UP, 1998. Gooder, Hayley, and Jane Jacobs. “Belonging and Non-Belonging: The Apology in a Reconciling Nation”. Postcolonial Geographies. Eds. Alison Blunt and Cheryl McEwan. London: Continuum, 2004. 200-13. Harari, Roberto. Lacan Seminar on Anxiety: An Introduction. New York: Other Press, 2001. Healy, Chris. Forgetting Aborigines. Sydney: U of New South Wales P, 2008. Howard, Sue & Johnson, Bruce. “Resilient Teachers: Resisting Stress and Burnout”. Social Psychology of Education 7 (2004): 399-420. Kierkegaard, Sørren. The Concept of Anxiety. Eds. and Trans. Howard V. Hong and Edna V. Hong. Northfields: Minnesota, 1976. Latukefu, Lotte, Shawn Burns, Marcus O'Donnell & Andrew Whelan. “Enabling Music Students to Respond Positively to Adversity in Work after Graduation: A Reconsideration of Conventional Pedagogies in Higher Music Education.” Journal of University Teaching and Learning Practice 11.2 (in press). Latukefu, Lotte, Marcus O'Donnell, Janys Hayes, Shawn Burns, Grant Ellmers & Joanna Stirling. “Fire in the Belly: Building Resilience in Creative Practitioners through Experiential and Authentically Designed Learning Environments.” The CALTN papers. Ed. J. Holmes. Hobart: Creative Arts Teaching and Learning Network, 2013. 59-65. May, Roland. The Meaning of Anxiety. New York: WW Norton, [1950] 1996. Moreton-Robinson, Aileen. “Towards a New Research Agenda?: Foucault, Whiteness and Indigenous Sovereignty”. Journal of Sociology 42 (2006): 383-95. Probyn, Elspeth. “Writing Shame.” The Affect Theory Reader. Eds. Melissa Gregg and Gregory J. Seigworth. Durham: Duke UP, 2010. 71-90. Povinelli, Elizabeth. The Cunning of Recognition: Indigenous Alterities and the Making of Australian Multiculturalism. Durham: Duke, 2002. Rose, Deborah Bird. Nourishing Terrain: Australian Aboriginal Views of Landscape and Wilderness. Canberra: Australian Heritage Commission, 1996. Ungar, Michael. “Researching and Theorizing Resilience across Cultures and Contexts”. Preventive Medicine 55 (2012): 387–89. Ungar, Michael. “Community Resilience for Youth and Families: Facilitative Physical and Social Capital in Contexts of Adversity.” Children and Youth Services Review 33 (2011): 1742-48. Walker, Brian, and David Salt. Resilience Thinking: Sustaining Ecosystems and People in a Changing World. Washington: Island Press, 2006. Wilson, Geoff. A. “Community Resilience, Globalization, and Transitional Pathways of Decision-Making.” Geoforum 43 (2012): 1218–31. Wyatt, Danielle. A Place in the Nation: Governing the Art of Being Local on the National Frontier. Unpublished PhD thesis. Melbourne: RMIT U, 2011.

PurposeThis research is situated at a metropolitan university in Melbourne (Australia) where the authors work in initial teacher education programs within the same faculty. The purpose of this study is to raise awareness that collegial, collaborative and “co-caring” environments can foster an improved sense of belonging, acceptance and inclusion in the academy. They also argue that communities of practice may foster an improved sense of belonging that enhances empowerment and harmony among all staff in academia in pandemic times and beyond.Design/methodology/approachThe authors draw on case study methodology as a qualitative approach to understand and illuminate the phenomena under study. Case study methodology provides an in-depth understanding of their trifocal voices, as it allows them to voice their stories through collaborative autoethnography. The authors use self-narratives to unpack their sense of belonging in academic spaces. Collaborative autoethnography (CAE) enabled them to work together as a team of women and as a community of researchers.FindingsThe findings foreground the responsibilities of casual staff while concomitantly articulating the challenges faced by both permanent and casual staff to create a “sense of belonging” in the academy. The authors found that social connection engenders a sense of belonging and inclusion within a space that is often beset by neoliberal ideologies of competitiveness and individual achievement. They articulate their stress, pressure and uncertainty as permanent and as casual academics working supportively to develop and maintain identity in very difficult circumstances. They share how they developed professional relationships which bring unforeseen benefits and personal friendship at a time of especially restrictive practices.Research limitations/implicationsThe paper includes three voices, a limitation in itself, thus generalisations cannot be made to other academics or institutions. Employing CAE offers the possibility of delving more deeply into the emotional complexities inherent within this method for further research. They recommend a sense of “co-caring” as a form of pastoral care in the “induction program” for all academics including casual staff. While this may not “strategically” fit in with many because of power imbalances, the journey of co-caring and sharing and building friendships within the academy has a limited presence in the literature and calls for further investigation.Practical implicationsThe authors draw attention to the need for higher education institutes to recognise the role permanent staff play when working with casual academics.Social implicationsThe authors draw attention to the need to be inclusive and collaborative as a way to improve the divide and strengthen connections between permanent and casual academics at university worksites. This is imperative given the shifting demographics within Australia and its workforce. They also highlight issues of race in the academy.Originality/valueThis is an original work carried out by the authors. It raises concerns about a sense of belonging in the academy, job certainty and the place of people of colour as these issues may also be experienced by other full-time and casual academics.

Introduction How do we measure intimacy? What are its impacts on our social, political and personal lives? Can we claim a politics to our intimate lives that escapes the normative confines of archaic institutions, while making social justice claims for relationship recognition? Negotiating some of these disparate questions requires us to think more broadly in contemporary public debates on equality and relationship recognition. Specifically, by outlining the impacts of the popular "gay marriage" debate, this paper examines the impacts of queer theory in association with public policy and community lobbying for relationship equality. Much of the debate remains polarised: eliminating discrimination is counterposed to religious or reproductive narratives that suggest such recognition undermines the value of the "natural" heterosexual family. Introducing queer theory into advocacy that oscillates between rights and reproduction problematises indexing intimacy against normative ideas of monogamy and family. While the arguments circulated by academics, lawyers, politicians and activists have disparate political and ethical impacts, when taken together, they continue to define marriage as a public regulation of intimacy and citizenship. Citizenship, measured in democratic participation and choice, however, can only be realised through reflexive politics that value difference. Encouraging critical dialogue across disparate areas of the marriage equality debate will have a significant impact on how we make ethical claims for recognising intimacy. (Re)defining Marriage In legislative terms, marriage remains the most fundamental means through which the relationship between citizenship and intimacy is crystallised in Australia. For example, in 2004 the Federal Liberal Government in Australia passed a legislative amendment to the Marriage Act 1961 and expressly defined marriage as a union between a man and a woman. By issuing a public legislative amendment, the Government intended to privilege monogamous (in this case understood as heterosexual) intimacy by precluding same-sex or polygamous marriage. Such an exercise had rhetorical rather than legal significance, as common law principles had previously defined the scope of marriage in gender specific terms for decades (Graycar and Millbank 41). Marriage as an institution, however, is not a universal or a-historical discourse limited to legal or political constructs. Socialist feminist critiques of marriage in the 1950s conceptualised the legal and gender specific constructs in marriage as a patriarchal contract designed to regulate female bodies (Hannam 146). However, Angela McRobbie notes that within a post-feminist context, these historical realities of gendered subjugation, reproduction or domesticity have been "disarticulated" (26). Marriage has become a more democratic and self-reflexive expression of intimacy for women. David Shumway elaborates this idea and argues that this shift has emerged in a context of "social solidarity" within a consumer environment of social fragmentation (23). What this implies is that marriage now evokes a range of cultural choices, consumer practices and affective trends that are incommensurable to a singular legal or historical term of reference. Debating the Politics of Intimacy and Citizenship In order to reflect on this shifting relationship between choice, citizenship and marriage as a concept, it is necessary to highlight that marriage extends beyond private articulations of love. It is a ritualised performance of heterosexual individual (or coupled) citizenship as it entrenches economic and civil rights and responsibilities. The private becomes public. Current neo-liberal approaches to same-sex marriage focus on these symbolic and economic questions of how recognising intimacy is tied to equality. In a legal and political context, marriage is defined in s5 Marriage Act as "the union between a man and a woman to the exclusion of all others, voluntarily entered into for life." While the Act does not imbue marriage with religious or procreative significance, such a gender dichotomous definition prevents same-sex and gender diverse partners from entering into marriage. For Morris Kaplan, this is a problem because "full equality for lesbian and gay citizens requires access to the legal and social recognition of our intimate associations" (201). Advocates and activists define the quest for equal citizenship by engaging with current religious dogma that situates marriage within a field of reproduction, whereby same-sex marriage is seen to rupture the traditional rubric of monogamous kinship and the biological processes of "gender complementarity" (Australian Christian Lobby 1). Liberal equality arguments reject such conservative assertions on the basis that desire, sexuality and intimacy are innate features of human existence and hence always already implicated in public spheres (Kaplan 202). Thus, legal visibility or state recognition becomes crucial to sustaining practices of intimacy. Problematising the broader social impact of a civil rights approach through the perspective of queer theory, the private/public distinctions that delineate citizenship and intimacy become more difficult to negotiate. Equality and queer theory arguments on same-sex marriage are difficult to reconcile, primarily because they signify the different psychic and cultural investments in the monogamous couple. Butler asserts that idealisations of the couple in legal discourse relates to norms surrounding community, family and nationhood (Undoing 116). This structured circulation of sexual norms reifies the hetero-normative forms of relationships that ought to be recognised (and are desired) by the state. Butler also interrogates this logic of marriage, as a heterosexual norm, and suggests it has the capacity to confine rather than liberate subjects (Undoing 118-20). The author's argument relies upon Michel Foucault's notion of power and subjection, where the subject is not an autonomous individual (as conceived in neo liberal discourses) but a site of disciplined discursive production (Trouble 63). Butler positions the heterosexuality of marriage as a "cultural and symbolic foundation" that renders forms of kinship, monogamy, parenting and community intelligible (Undoing 118). In this sense, marriage can be a problematic articulation of state interests, particularly in terms of perpetuating domesticity, economic mobility and the heterosexual family. As former Australian Prime Minister John Howard opines: Marriage is … one of the bedrock institutions of our society … marriage, as we understand it in our society, is about children … providing for the survival of the species. (qtd. in Wade) Howard's politicisation of marriage suggests that it remains crucial to the preservation of the nuclear family. In doing so, the statement also exemplifies homophobic anxieties towards non-normative kinship relations "outside the family". The Prime Ministers' words characterise marriage as a framework which privileges hegemonic ideas of monogamy, biological reproduction and gender dichotomy. Butler responds to these homophobic terms by alluding to the discursive function of a "heterosexual matrix" which codes and produces dichotomous sexes, genders and (hetero)sexual desires (Trouble 36). By refusing to accept the binary neo-liberal discourse in which one is either for or against gay marriage, Butler asserts that by prioritising marriage, the individual accepts the discursive terms of recognition and legitimacy in subjectifying what counts as love (Undoing 115). What this author's argument implies is that by recuperating marital norms, the individual is not liberated, but rather participates in the discursive "trap" and succumbs to the terms of a heterosexual matrix (Trouble 56). In contradistinction to Howard's political rhetoric, engaging with Foucault's broader theoretical work on sexuality and friendship can influence how we frame the possibilities of intimacy beyond parochial narratives of conjugal relationships. Foucault emphasises that countercultural intimacies rely on desires that are relegated to the margins of mainstream (hetero)sexual culture. For example, the transformational aesthetics in practices such as sadomasochism or queer polyamorous relationships exist due to certain prohibitions in respect to sex (Foucault, History (1) 38, and "Sex" 169). Foucault notes how forms of resistance that transgress mainstream norms produce new experiences of pleasure. Being "queer" (though Foucault does not use this word) becomes identified with new modes of living, rather than a static identity (Essential 138). Extending Foucault, Butler argues that positioning queer intimacies within a field of state recognition risks normalising relationships in terms of heterosexual norms whilst foreclosing the possibilities of new modes of affection. Jasbir Puar argues that queer subjects continue to feature on the peripheries of moral and legal citizenship when their practices of intimacy fail to conform to the socio-political dyadic ideal of matrimony, fidelity and reproduction (22-28). Puar and Butler's reluctance to embrace marriage becomes clearer through an examination of the obiter dicta in the recent American jurisprudence where the proscription on same-sex marriage was overturned in California: To the extent proponents seek to encourage a norm that sexual activity occur within marriage to ensure that reproduction occur within stable households, Proposition 8 discourages that norm because it requires some sexual activity and child-bearing and child-rearing to occur outside marriage. (Perry vs Schwarzenegger 128) By connecting the discourse of matrimony and sex with citizenship, the court reifies the value of marriage as an institution of the family, which should be extended to same-sex couples. Therefore, by locating the family in reproductive heterosexual terms, the court forecloses other modes of recognition or rights for those who are in non-monogamous relationships or choose not to reproduce. The legal reasoning in the case evinces the ways in which intimate citizenship or legitimate kinship is understood in highly parochial terms. As Kane Race elaborates, the suturing of domesticity and nationhood, with the rhetoric that "reproduction occur within stable households", frames heterosexual nuclear bonds as the means to legitimate sexual relations (98). By privileging a familial kinship aesthetic to marriage, the state implicitly disregards recognising the value of intimacy in non-nuclear communities or families (Race 100). Australia, however, unlike most foreign nations, has a dual model of relationship recognition. De facto relationships are virtually indistinguishable from marriage in terms of the rights and entitlements couples are able to access. Very recently, the amendments made by the Same-Sex Relationships (Equal Treatment in Commonwealth Laws - General Reform) Act 2008 (Cth) has ensured same-sex couples have been included under Federal definitions of de facto relationships, thereby granting same-sex couples the same material rights and entitlements as heterosexual married couples. While comprehensive de facto recognition operates uniquely in Australia, it is still necessary to question the impact of jurisprudence that considers only marriage provides the legitimate structure for raising children. As Laurent Berlant suggests, those who seek alternative "love plots" are denied the legal and cultural spaces to realise them ("Love" 479). Berlant's critique emphasises how current "progressive" legal approaches to same-sex relationships rely on a monogamous (heterosexual) trajectory of the "love plot" which marginalises those who are in divorced, single, polyamorous or multi-parent situations. For example, in the National Year of Action, a series of marriage equality rallies held across Australia over 2010, non-conjugal forms of intimacy were inadvertently sidelined in order to make a claim for relationship recognition. In a letter to the Sydney Star Observer, a reader laments: As a gay man, I cannot understand why gay people would want to engage in a heterosexual ritual called marriage … Why do gay couples want to buy into this ridiculous notion is beyond belief. The laws need to be changed so that gays are treated equal under the law, but this is not to be confused with marriage as these are two separate issues... (Michael 2) Marriage marks a privileged position of citizenship and consumption, to which all other gay and lesbian rights claims are tangential. Moreover, as this letter to the Sydney Star Observer implies, by claiming sexual citizenship through the rubric of marriage, discussions about other campaigns for legislative equality are effectively foreclosed. Melissa Gregg expands on such a problematic, noting that the legal responses to equality reiterate a normative relationship between sexuality and power, where only couples that subscribe to dyadic, marriage-like relationships are offered entitlements by the state (4). Correspondingly, much of the public activism around marriage equality in Australia seeks to achieve its impact for equality (reforming the Marriage Act) by positioning intimacy in terms of state legitimacy. Butler and Warner argue that when speaking of legitimacy a relation to what is legitimate is implied. Lisa Bower corroborates this, asserting "legal discourse creates norms which universalise particular modes of living…while suppressing other practices and identities" (267). What Butler's and Bower's arguments reveal is that legitimacy is obtained through the extension of marriage to homosexual couples. For example, Andrew Barr, the current Labor Party Education Minister in the Australian Capital Territory (ACT), noted that "saying no to civil unions is to say that some relationships are more legitimate than others" (quoted in "Legal Ceremonies"). Ironically, such a statement privileges civil unions by rendering them as the normative basis on which to grant legal recognition. Elizabeth Povinelli argues the performance of dyadic intimacy becomes the means to assert legal and social sovereignty (112). Therefore, as Jenni Millbank warns, marriage, or even distinctive forms of civil unions, if taken alone, can entrench inequalities for those who choose not to participate in these forms of recognition (8). Grassroots mobilisation and political lobbying strategies around marriage equality activism can have the unintentional impact, however, of obscuring peripheral forms of intimacy and subsequently repudiating those who contest the movement towards marriage. Warner argues that those who choose to marry derive pride from their monogamous commitment and "family" oriented practice, a privilege afforded through marital citizenship (82). Conversely, individuals and couples who deviate from the "normal" (read: socially palatable) intimate citizen, such as promiscuous or polyamorous subjects, are rendered shameful or pitiful. This political discourse illustrates that there is a strong impetus in the marriage equality movement to legitimate "homosexual love" because it mimics the norms of monogamy, stability, continuity and family by only seeking to substitute the sex of the "other" partner. Thus, civil rights discourse maintains the privileged political economy of marriage as it involves reproduction (even if it is not biological), mainstream social roles and monogamous sex. By defining social membership and future life in terms of a heterosexual life-narrative, same-sex couples become wedded to the idea of matrimony as the basis for sustainable intimacy and citizenship (Berlant and Warner 557). Warner is critical of recuperating discourses that privilege marriage as the ideal form of intimacy. This is particularly concerning when diverse erotic and intimate communities, which are irreducible to normative forms of citizenship, are subject to erasure. Que(e)rying the Future of Ethics and Politics By connecting liberal equality arguments with Butler and Warner's work on queer ethics, there is hesitation towards privileging marriage as the ultimate form of intimacy. Moreover, Butler stresses the importance of a transformative practice of queer intimacy: It is crucial…that we maintain a critical and transformative relation to the norms that govern what will not count as intelligible and recognisable alliance and kinship. (Undoing 117) Here the author attempts to negotiate the complex terrain of queer citizenship and ethics. On one hand, it is necessary to be made visible in order to engage in political activism and be afforded rights within a state discourse. Simultaneously, on the other hand, there is a need to transform the prevailing hetero-normative rhetoric of romantic love in order to prevent pathologising bodies or rendering certain forms of intimacy as aberrant or deviant because, as Warner notes, they do not conform to our perception of what we understand to be normal or morally desirable. Foucault's work on the aesthetics of the self offers a possible transformational practice which avoids the risks Warner and Butler mention because it eludes the "normative determinations" of moralities and publics, whilst engaging in an "ethical stylization" (qtd. in Race 144). Whilst Foucault's work does not explicitly address the question of marriage, his work on friendship gestures to the significance of affective bonds. Queer kinship has the potential to produce new ethics, where bodies do not become subjects of desires, but rather act as agents of pleasure. Negotiating the intersection between active citizenship and transformative intimacy requires rethinking the politics of recognition and normalisation. Warner is quite ambivalent as to the potential of appropriating marriage for gays and lesbians, despite the historical dynamism of marriage. Rather than acting as a progressive mechanism for rights, it is an institution that operates by refusing to recognise other relations (Warner 129). However, as Alexander Duttmann notes, recognition is more complex and a paradoxical means of relation and identification. It involves a process in which the majority neutralises the difference of the (minority) Other in order to assimilate it (27). However, in the process of recognition, the Other which is validated, then transforms the position of the majority, by altering the terms by which recognition is granted. Marriage no longer simply confers recognition for heterosexual couples to engage in reproduction (Secomb 133). While some queer couples may subscribe to a monogamous relationship structure, these relationships necessarily trouble conservative politics. The lamentations of the Australian Christian Lobby regarding the "fundamental (anatomical) gender complementarity" of same-sex marriage reflect this by recognising the broader social transformation that will occur (and already does with many heterosexual marriages) by displacing the association between marriage, procreation and parenting (5). Correspondingly, Foucault's work assists in broadening the debate on relationship recognition by transforming our understanding of choice and ethics in terms of "queer friendship." He describes it as a practice that resists the normative public distinction between romantic and platonic affection and produces new aesthetics for sexual and non-sexual intimacy (Foucault, Essential 170). Linnell Secomb argues that this "double potential" alluded to in Foucault and Duttman's work, has the capacity to neutralise difference as Warner fears (133). However, it can also transform dominant narratives of sexual citizenship, as enabling marriage equality will impact on how we imagine traditional heterosexual or patriarchal "plots" to intimacy (Berlant, "Intimacy" 286). Conclusion Making an informed impact into public debates on marriage equality requires charting the locus of sexuality, intimacy and citizenship. Negotiating academic discourses, social and community activism, with broader institutions and norms presents political and social challenges when thinking about the sorts of intimacy that should be recognised by the state. The civil right to marriage, irrespective of the sex or gender of one's partner, reflects a crucial shift towards important democratic participation of non-heterosexual citizens. However, it is important to note that the value of such intimacy cannot be indexed against a single measure of legal reform. While Butler and Warner present considered indictments on the normalisation of queer intimacy through marriage, such arguments do not account for the impacts of que(e)rying cultural norms and practices through social and political change. Marriage is not a singular or a-historical construction reducible to state recognition. Moreover, in a secular democracy, marriage should be one of many forms of diverse relationship recognition open to same-sex and gender diverse couples. In order to expand the impact of social and legal claims for recognition, it is productive to rethink the complex nature of recognition, ritual and aesthetics within marriage. 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