Добірка наукової літератури з теми "Parent-teacher relationships Victoria Melbourne"

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

The oratorio genre was regarded amongst the most edifying and instructive artforms of the Victorian era, and it was to these lofty ideals that George Tolhurst (1827–1877) aspired when composing his 1864 oratorioRuth. The first work of its kind written in the British colony of Victoria, Australia,Ruthreceived an initially favourable local reception; Tolhurst was urged by the Melbourne press to aim higher and present his work to a wider and more discerning audience. Consequently, he took his work to London where it was roundly criticized, widely mocked and eventually dubbed ‘the worst oratorio ever’. It might be assumed that a work so poorly received in the cultural metropolis of London would be, like so much other Victorian music, immediately forgotten. However, through its notoriously bad reception,Ruth– in what Percy Scholes describes as a ‘succès de ridicule’ – found a cult following that has spanned from the nineteenth century to the present day. This article examines the critical reception ofRuththrough the lens of colonial social relations, arguing that the treatment ofRuthin both London and Melbourne is emblematic of broader trends in the nineteenth-century relationship between parent state and settler colony. It also explores the surprising phenomenon of twentieth- and twenty-first-century consumption ofRuthin Britain, questioning whether the legacies of certain Victorian social and cultural prejudices relating to the artistic products of the colonies have been mitigated. Aesthetic and representational decisions made in recent revivals of Ruth suggest that cultural hierarchies forged during the Victorian era continue to be reinforced in the present day.

Objective: The aim of the present study was to examine the effect of comorbid oppositional defiant disorder (ODD) and conduct disorder (CD) on (i) symptom levels in attention-deficit–hyperactivity disorder (ADHD) and (ii) the relationship between neurocognitive impairment and ADHD symptom severity. Method: A total of 200 6–12-year-old children with DSM-IV ADHD, combined type (ADHD-CT) were identified in a specialist ADHD clinic in metropolitan Melbourne. From this initial group, 23 were identified with ADHD without ODD/CD (ADHD alone), 22 had ADHD and ODD and 20 had ADHD and CD. All the children were medication naïve. Twenty-five healthy control children were also recruited from local primary schools. The four groups did not differ in age, gender or full-scale IQ. A cross-sectional study of parent- and teacher-reported ADHD and externalizing symptoms, spatial span, spatial working memory, visuospatial memory, spatial recognition, spatial planning and behavioural inhibition was completed. Results: Parent-reported externalizing symptoms were higher in the ADHD + CD and ADHD + ODD groups compared to the ADHD alone group. There were no differences in neurocognitive function between children with ADHD-CT with and without ODD or CD. All the ADHD groups, however, performed worse than the healthy control group. Further, worse spatial span, spatial working memory and delayed matching to sample performance were associated with increased teacher-reported ADHD symptoms in the ADHD alone group. Also, worse spatial working memory performance was associated with increased teacher-reported ADHD symptoms in the ADHD + CD group. Conclusions: ADHD symptom severity is associated with the magnitude of impairment in executive functions in children with ADHD alone, but these relationships can be obscured by the presence of comorbid disruptive disorders. Children with ADHD + CD may demonstrate similar associations to children with ADHD alone, suggesting a similar underlying dysfunction. ADHD + ODD, however, may be better understood as a maladaptive response to the abnormal behaviours and neurocognitive functions in ADHD.

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

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

In recent years a number of dramas focussing on Indigenous Australians and Australian history have appeared on the ABC, one of Australia's two public television channels. These dramas have different foci but all represent some aspects of Australian Indigenous history and how it interacts with 'mainstream' representations of Australian history. The four programs I will look at are Cleverman (Goalpost Pictures, 2016-ongoing), Glitch (Matchbox Films, 2015-ongoing), The Secret River (Ruby Entertainment, 2015) and Redfern Now (Blackfella Films, 2012), each of which engages with the past in a unique way.Clearly, different creators, working with different plots and in different genres will have different ways of representing the past. Redfern Now and Cleverman are both produced by Indigenous creators whereas the creators of The Secret River and Glitch are white Australians. Redfern Now and The Secret River are in a realist mode, whereas Glitch and Cleverman are speculative fiction. My argument proceeds on two axes: first, speculative genres allow for more creative ways of representing the past. They give more freedom for the creators to present affective representations of the historical past. Speculative genres also allow for more interesting intellectual examinations of what we consider to be history and its uncertainties. My second axis argues, because it is hard to avoid when looking at this group of texts, that Indigenous creators represent the past in different ways than non-Indigenous creators. Indigenous creators present a more elliptical vision. Non-Indigenous creators tend to address historical stories in more overt ways. It is apparent that even when dealing with the same histories and the same facts, the understanding of the past held by different groups is presented differently because it has different affective meanings.These television programs were all made in the 2010s but the roots of their interpretations go much further back, not only to the history they represent but also to the arguments about history that have raged in Australian intellectual and popular culture. Throughout most of the twentieth century, indigenous history was not discussed in Australia, until this was disturbed by WEH Stanner's reference in the Boyer lectures of 1968 to "our great Australian silence" (Clark 73). There was, through the 1970s and 80s, increased discussion of Indigenous history, and then in the 1990s there was a period of social and cultural argument known locally as the 'History Wars'. This long-running public disagreement took place in both academic and public arenas, and involved historians, other academics, politicians, journalists and social commentators on each side. One side argued that the arrival of white people in Australia led to frontier wars, massacre, attempted genocide and the ongoing oppression of Indigenous people (Reynolds). The other posited that when white people arrived they killed a few Aborigines but mostly Aboriginal people were killed by disease or failure to 'defend' their culture (Windschuttle). The first viewpoint was revisionist from the 1960s onwards and the second represented an attempt at counter-revision – to move the understanding of history back to what it was prior to the revision. The argument took place not only among historians, but was taken up by politicians with Paul Keating, prime minister 1993-1996, holding the first view and John Howard, prime minister 1996-2007, aggressively pursuing the second. The revisionist viewpoint was championed by historians such as Henry Reynolds and Lyndall Ryan and academics and Aboriginal activists such as Tony Birch and Aileen Moreton Robinson; whereas the counter-revisionists had Keith Windschuttle and Geoffrey Blainey. By and large the revisionist viewpoint has become dominant and the historical work of the counter-revisionists is highly disputed and not accepted.This argument was prominent in Australian cultural discourse throughout the 1990s and has never entirely disappeared. The TV shows I am examining were not made in the 1990s, nor were they made in the 2000s - it took nearly twenty years for responses to the argument to make the jump from politicians' speeches and opinion pieces to television drama. John Ellis argues that the role of television in popular discourse is "working through," meaning contentious issues are first raised in news reports, then they move to current affairs, then talk shows and documentaries, then sketch comedy, then drama (Ellis). Australian Indigenous history was extensively discussed in the news, current affairs and talk shows in the 1990s, documentaries appeared somewhat later, notably First Australians in 2008, but sketch comedy and drama did not happen until in 2014, when Black Comedy's programme first aired, offering sketches engaging often and fiercely with indigenous history.The existence of this public discourse in the political and academic realms was reflected in film before television. Felicity Collins argues that the "Blak Wave" of Indigenous film came to exist in the context of, and as a response to, the history wars (Collins 232). This wave of film making by Indigenous film makers included the works of Rachel Perkins, Warwick Thornton and Ivan Sen – whose films chronicled the lives of Indigenous Australians. There was also what Collins calls "back-tracking films" such as Rabbit-Proof Fence (2002) and The Tracker (2010) made by white creators that presented arguments from the history wars for general audiences. Collins argues that both the "blak wave" and the "back track" created an alternative cultural sphere where past injustices are acknowledged. She says: "the films of the Blak Wave… cut across the history wars by turning an Indigenous gaze on the colonial past and its afterlife in the present" (Collins 232). This group of films sees Indigenous gazes relate the past and present whereas the white gaze represents specific history. In this article I examine a similar group of representations in television programs.History is not an innocent discourse. In western culture 'history' describes a certain way of looking at the past that was codified in the 19th century (Lloyd 375). It is however not the only way to look at the past, theorist Mark Day has described it as a type of relation with the past and argues that other understandings of the past such as popular memory and mythology are also available (Day). The codification of history in the 19th century involved an increased reliance on documentary evidence, a claim to objectivity, a focus on causation and, often though not always, a focus on national, political history. This sort of history became the academic understanding of history – which claims to be, if not objective, at least capable of disinterest; which bases its arguments on facts and which can establish its facts through reference to documentary records (Froeyman 219). Aileen Moreton-Robinson would call this "white patriarchal knowledge" that seeks to place the indigenous within its own type of knowledge production ("The White Man's Burden" 414). The western version of history tends to focus on causation and to present the past as a coherent narrative leading to the current point in time. This is not an undisputed conception of history in the western academy but it is common and often dominant.Post-colonialist analyses of history argue that western writing about non-western subjects is biased and forces non-westerners into categories used to oppress them (Anderson 44). These categories exist ahistorically and deny non-westerners the ability to act because if history cannot be perceived then it is difficult to see the future. That is to say, because non-western subjects in the past are not seen as historical actors, as people whose actions effected the future, then, in the present, they are unable to access to powerful arguments from history. Historians' usual methodology casts Indigenous people as the 'subjects' of history which is about them, not by them or for them (Tuhiwai Smith 7, 30-32, 144-5). Aboriginal people are characterised as prehistoric, ancient, timeless and dying (Birch 150). This way of thinking about Indigenous Australia removes all agency from Aboriginal actors and restoring agency has been a goal of Aboriginal activists and historians. Aileen Moreton Robinson discusses how Aboriginal resistance is embodied through "oral history (and) social memory," engaging with how Aboriginal actors represent themselves and are represented in relation to the past and historical settings is an important act ("Introduction" 127).Redfern Now and Cleverman were produced through the ABC's Indigenous Department and made by Indigenous filmmakers, whereas Glitch and The Secret River are from the ABC drama department and were made by white Australians. The different programs also have different generic backgrounds. Redfern Now and The Secret River are different forms of realist texts; social realism and historical realism. Cleverman and Glitch, however, are speculative fiction texts that can be argued to be in the mode of magical realism, they "denaturalise the real and naturalise the marvellous" they are also closely tied ideas of retelling colonial stories and "resignify(ing) colonial territories and pasts" (Siskind 834-5).Redfern Now was produced by Blackfella Films for the ABC. It was, with much fanfare, released as the first drama made for television, by Aboriginal people and about Aboriginal people (Blundell). The central concerns of the program are issues in the present, its plots and settings are entirely contemporary. In this way it circumvents the idea and standard representation of Indigenous Australians as ancient and timeless. It places the characters in the program very much in the present.However, one episode "Stand Up" does obliquely engage with historical concerns. In this episode a young boy, Joel Shields, gets a scholarship to an expensive private school. When he attends his first school assembly he does not sing the national anthem with the other students. This leads to a dispute with the school that forms the episode's plot. As punishment for not singing Joel is set an assignment to research the anthem, which he does and he finds the song off-putting – with the words 'boundless plains to share' particularly disconcerting. His father supports him saying "it's not our song" and compares Joel singing it to a "whitefella doing a corrobboree". The national anthem stands metaphorically for the white hegemony in Australia.The school itself is also a metaphor for hegemony. The camerawork lingers on the architecture which is intended to imply historical strength and imperviousness to challenge or change. The school stands for all the force of history white Australia can bring to bear, but in Australia, all architecture of this type is a lie, or at least an exaggeration – the school cannot be more than 200 years old and is probably much more recent.Many of the things the program says about history are conveyed in half sentences or single glances. Arguably this is because of its aesthetic mode – social realism – that prides itself on its mimicry of everyday life and in everyday life people are unlikely to set out arguments in organised dot-point form. At one point the English teacher quotes Orwell, "those who control the past control the future", which seems overt but it is stated off-screen as Joel walks into the room. This seeming aside is a statement about history and directly recalls central arguments of the history wars, which make strong political arguments about the effects of the past, and perceptions of the past, on the present and future. Despite its subtlety, this story takes place within the context of the history wars: it is about who controls the past. The subtlety of the discussion of history allows the film makers the freedom to comment on the content and effects of history and the history wars without appearing didactic. They discuss the how history has effected the present history without having to make explicit historical causes.The other recent television drama in the realist tradition is The Secret River. This was an adaptation of a novel by Kate Grenville. It deals with Aboriginal history from the perspective of white people, in this way it differs from Redfern Now which discusses the issues from the perspective of Aboriginal people. The plot concerns a man transported to Australia as a convict in the early 19th century. The man is later freed and, with his family, attempts to move to the Hawksbury river region. The land they try to settle is, of course, already in use by Aboriginal people. The show sets up the definitional conflict between the idea of settler and invader and suggests the difference between the two is a matter of perspective. Of the shows I am examining, it is the most direct in its representation of historical massacre and brutality. It represents what Felicity Collins described as a back-tracking text recapitulating the colonial past in the light of recovered knowledge. However, from an Indigenous perspective it is another settler tale implying Aboriginal people were wiped out at the time of colonisation (Godwin).The Secret River is told entirely from the perspective of the invaders. Even as it portrays their actions as wrong, it also suggests they were unavoidable or inevitable. Therefore it does what many western histories of Indigenous people do – it classifies and categorises. It sets limits on interpretation. It is also limited by its genre, as a straightforward historical drama and an adaptation, it can only tell its story in a certain way. The television series, like the book before it, prides itself on its 'accurate' rendition of an historical story. However, because it comes from such a very narrow perspective it falls into the trap of categorising histories that might have usefully been allowed to develop further.The program is based on a novel that attracted controversy of its own. It became part of ongoing historiographical debate about the relationship between fiction and history. The book's author Kate Grenville claimed to have written a kind of affectively accurate history that actual history can never convey because the emotions of the past are hidden from the present. The book was critiqued by historians including Inge Clendinnen, who argued that many of the claims made about its historical accuracy were largely overblown (Clendinnen). The book is not the same as the TV program, but the same limitations identified by Clendinnen are present in the television text. However, I would not agree with Clendinnen that formal history is any better. I argue that the limitation of both these mimetic genres can be escaped in speculative fiction.In Glitch, Yurana, a small town in rural Victoria becomes, for no apparent reason, the site of seven people rising from the dead. Each person is from a different historical period. None are Indigenous. They are not zombies but simply people who used to be dead. One of the first characters to appear in the series is an Aboriginal teenager, Beau, we see from his point of view the characters crawling from their graves. He becomes friendly with one of the risen characters, Patrick Fitzgerald, who had been the town's first mayor. At first Fitzgerald's story seems to be one of working class man made good in colonial Australia - a standard story of Australian myth and historiography. However, it emerges that Fitzgerald was in love with an Aboriginal woman called Kalinda and Beau is his descendant. Fitzgerald, once he becomes aware of how he has been remembered by history, decides to revise the history of the town – he wants to reclaim his property from his white descendants and give it to his Indigenous descendants. Over the course of the six episodes Fitzgerald moves from being represented as a violent, racist boor who had inexplicably become the town's mayor, to being a romantic whose racism was mostly a matter of vocabulary. Beau is important to the plot and he is a sympathetic character but he is not central and he is a child. Indigenous people in the past have no voice in this story – when flashbacks are shown they are silent, and in the present their voices are present but not privileged or central to the plot.The program demonstrates a profoundly metaphorical relationship with the past – the past has literally come to life bringing with it surprising buried histories. The program represents some dominant themes in Australian historiography – other formerly dead characters include a convict-turned-bush-ranger, a soldier who was at Gallipoli, two Italian migrants and a girl who died as a result of sexual violence – but it does not engage directly with Indigenous history. Indigenous people's stories are told only in relation to the stories of white people. The text's magical realism allows a less prescriptive relationship with the past than in The Secret River but it is still restricted in its point of view and allows only limited agency to Aboriginal actors.The text's magical realism allows for a thought-provoking representation of relationships with the past. The town of Yurana is represented as a place deeply committed to the representation and glorification of its past. Its main street contains statues of its white founders and war memorials, one of its main social institutions is the RSL, its library preserves relics of the past and its publican is a war history buff. All these indicate that the past is central to the town's identity. The risen dead however dispute and revise almost every aspect of this past. Even the history that is unmentioned in the town's apparent official discourse, such as the WWII internment camp and the history of crimes, is disputed by the different stories of the past that the risen dead have to tell. This indicates the uncertainty of the past, even when it seems literally set in stone it can still be revised. Nonetheless the history of Indigenous people is only revised in ways that re-engage with white history.Cleverman is a magical realist text profoundly based in allegory. The story concerns the emergence into a near future society of a group of people known as the "Hairies." It is never made clear where they came from or why but it seems they appeared recently and are unable to return. They are an allegory for refugees. Hairypeople are part of many Indigenous Australian stories, the show's creator, Ryan Griffen, stated that "there are different hairy stories throughout Australia and they differ in each country. You have some who are a tall, some are short, some are aggressive, some are friendly. We got to sort of pick which ones will fit for us and create the Hairies for our show" (Bizzaca).The Hairies are forced to live in an area called the Zone, which, prior to the arrival of the Hairy people, was a place where Aboriginal people lived. This place might be seen as a metaphor for Redfern but it is also an allegory for Australia's history of displacing Aboriginal people and moving and restricting them to missions and reserves. The Zone is becoming increasingly securitised and is also operating as a metaphor for Australia's immigration detention centres. The prison the Hairy characters, Djukura and Bunduu, are confined to is yet another metaphor, this time for both the over-representation of Aboriginal people in prison and the securitisation of immigration detention. These multiple allegorical movements place Australia's present refugee policies and historical treatment of Aboriginal people within the same lens. They also place the present, the past and the future within the same narrative space.Most of the cast is Aboriginal and much of the character interaction is between Aboriginal people and Hairies, with both groups played by Indigenous actors. The disadvantages suffered by Indigenous people are part of the story and clearly presented as affecting the behaviour of characters but within the story Aboriginal people are more advantaged than Hairies, as they have systems, relationships and structures that Hairy people lack. The fact that so much of the interaction in the story is between Indigenous people and Hairies is important: it can be seen to be an interaction between Aboriginal people and Aboriginal mythology or between Indigenous past and present. It demonstrates Aboriginal identities being created in relation to other Aboriginal identities and not in relation to white people, where in this narrative, Aboriginal people have an identity other than that allowed for in colonialist terms.Cleverman does not really engage with the history of white invasion. The character who speaks most about this part of Aboriginal history and whose stated understanding of himself is based on that identity is Waruu. But Waruu is also a villain whose self-identity is also presented as jealous and dishonest. However, despite only passing mentions of westernised history the show is deeply concerned with a relationship with the past. The program engages with Aboriginal traditions about the past that have nothing to do with white history. It presents a much longer view of history than that of white Australia. It engages with the Aboriginal tradition of the Cleverman - demonstrated in the character of Uncle Jimmy who passes a nulla nulla (knob-headed hardwood club), as a symbol of the past, to his nephew Koen and tells him he is the new Cleverman. Cleverman demonstrates a discussion of Australian history with the potential to ignore white people. It doesn't ignore them, it doesn't ignore the invasion but it presents the possibility that it could be ignored.There is a danger in this sort of representation of the past that Aboriginal people could be relegated to the type of ahistorical, metahistorical myths that comprise colonialist history's representation of Indigenous people (Birch). But Cleverman's magical realist, near future setting tends to undermine this. It grounds representation in history through text and metaphor and then expands the definition.The four programs have different relationships with the past but all of them engage with it. The programs are both restrained and freed by the genres they operate in. It is much easier to escape the bounds of formal history in the genre of magical realism and both Glitch and Cleverman do this but have significantly different ways of dealing with history. "Stand up" and The Secret River both operate within more formally realist structures. The Secret River gives us an emotional reading of the past and a very affective one. However, it cuts off avenues of interpretation by presenting a seemingly inevitable tragedy. Through use of metaphor and silence "Stand up" presents a much more productive relationship with the past – seeing it as an ongoing argument rather than a settled one. Glitch engages with the past as a topic that is not settled and that can therefore be changed whereas Cleverman expands our definition of past and understanding of the past through allegory.It is possible to draw further connections. Those stories created by Indigenous people do not engage with the specifics of traditional dominant Australian historiography. However, they work with the assumption that everyone already knows this historiography. They do not re-present the pain of the past, instead they deal with it in oblique terms with allegory. Whereas the programs made by non-Indigenous Australians are much more overt in their representation of the sins of the past, they overtly engage with the History Wars in specific historical arenas in which those wars were fought. The non-Indigenous shows align themselves with the revisionist view of history but they do so in a very different way than the Indigenous shows.ReferencesAnderson, Ian. "Introduction: The Aboriginal Critique of Colonial Knowing." Blacklines: Contemporary Critical Writing by Indigenous Australians. Ed. Michele Grossman. Melbourne: Melbourne University Press, 2003.Birch, Tony. "'Nothing Has Changed': The Making and Unmaking of Koori Culture." Blacklines: Contemporary Critical Writing by Indigenous Australians. Ed. Michele Grossman. Melbourne: Melbourne University Press, 2003.Bizzaca, Chris. "The World of Cleverman." Screen Australia 2016.Blundell, Graeme. "Redfern Now Delves into the Lives of Ordinary People." The Australian 26 Oct. 2013: News Review.Clark, Anna. History's Children: History Wars in the Classroom. Sydney: New South, 2008.Clendinnen, Inga. “The History Question: Who Owns the Past?” The Quarterly Essay. Melbourne: Black Inc., 2006.Collins, Felicity. "After Dispossession: Blackfella Films and the Politics of Radical Hope." The Routledge Companion to Cinema and Politics. Eds. Yannis Tzioumakis and Claire Molloy. New York: Routledge, 2016.Day, Mark. "Our Relations with the Past." Philosophia 36.4 (2008): 417-27.Ellis, John. Seeing Things: Television in the Age of Uncertainty. London: I.B. Tauris, 2000.Froeyman, Anton. "The Ideal of Objectivity and the Public Role of the Historian: Some Lessons from the Historikerstreit and the History Wars." Rethinking History 20.2 (2016): 217-34.Godwin, Carisssa Lee. "Shedding the 'Victim Narrative' for Tales of Magic, Myth and Superhero Pride." The Conversation 2016.Lloyd, Christopher. "Historiographic Schools." A Companion to the Philosophy of History and Historiography Ed. Tucker, Aviezer. Oxford: Wiley-Blackwell, 2009.Moreton-Robinson, Aileen. "Introduction: Resistance, Recovery and Revitalisation." Blacklines: Contemporary Critical Writing by Indigenous Australians. Ed. Michele Grossman. Melbourne: Melbourne University Press, 2003.———. "The White Man's Burden." Australian Feminist Studies 26.70 (2011): 413-31.Reynolds, Henry. The Other Side of the Frontier: Aboriginal Resistance to the European Invasion of Australia. 2nd ed. Ringwood, Vic.: Penguin Books, 1995.Siskind, Mariano. "Magical Realism." The Cambridge History of Postcolonial Literature. Vol. 2. Ed. Ato Quayson. Cambridge: Cambridge University Press, 2012. 833-68.Tuhiwai Smith, Linda. Decolonizing Methodologies Research and Indigenous Peoples. 2nd ed. London: Zed Books, 2012.Windschuttle, Keith. The Fabrication of Aboriginal History. Paddington, NSW: Macleay Press, 2002.

Aunty Mary Graham, Kombu-merri elder and philosopher, writes, “you are not alone in the world.” We have a responsibility to each other, as well as to the land, and violence is the refusal of this relationship that binds us (Rose). Similarly, Emmanuel Levinas, a French-Lithuanian Jewish teacher and philosopher who lived through the Holocaust, writes that, “my freedom does not have the last word; I am not alone” (Levinas, Totality 101). For both writers, the recognition that one is not alone in the world creates an imperative to act ethically. For non-Indigenous educators working in the Indigenous Studies space—as arguably all school teachers are, given the Australian Curriculum—their relationship with Indigenous Australia creates an imperative to consider ethics and responsibility in their work. In this article, I use Emmanuel Levinas’s thinking and writing on epistemological violence and ethics as a first philosophy to consider how pre-service teachers engage with the ethical responsibilities inherent in teaching and learning Indigenous Studies.To begin, I will introduce Emmanuel Levinas and his writing on violence, followed by outlining the ways that Indigenous perspectives are incorporated into the Australian Curriculum. I will finish by sharing some of the reflective writing undertaken by pre-service teachers in a compulsory Indigenous education subject at an Australian university. These data show pre-service teachers’ responses to being called into responsibility and relationality, as well as some of the complexities in avoiding what I term here epistemological violence, a grasping of the other by trying to make the other infinitely knowable. The data present a problematic paradox—when pre-service teachers write about their future praxis, they necessarily defer responsibility to the future. This deferral constructs an image of the future which transcends the present, without requiring change in the here and now.Of note, some of this writing speaks to the violence enacted upon Indigenous peoples through the colonisation of Australia. I have tried to write respectfully about these topics. Yet the violence continues, in part via the traumatic nature of such accounts. As a non-Indigenous educator and researcher, I also acknowledge that such histories of violence have predominantly benefited people like myself and that the Countries on which this article was written (Countries of the sovereign Bindal and Wulgurukaba peoples) have never been ceded.Emmanuel Levinas: Ethics as First PhilosophyEmmanuel Levinas was a French-Lithuanian Jewish teacher and philosopher for whom surviving the Holocaust—where most of his family perished—fundamentally changed his philosophy. Following World War II, Levinas critiqued Heidegger’s philosophy, writing that freedom—an unencumbered being in the world—could no longer be considered the first condition of being human (Levinas, Existence). Instead, the presence of others in the world—an intersubjectivity between oneself and another—means that we are always already responsible for the others we encounter. Seeing the other’s face calls us to be accountable for our own actions, to responsibility. If we do not respect that the other is different to one’s self, and instead try to understand them through our own frames of reference, we commit the epistemological violence of reducing the other to the same (Levinas, Totality 46), bringing their infinity into our own totality.The history of Indigenous and non-Indigenous relations both in Australia and globally has been marked by attempts to bring Indigenous peoples into non-Indigenous orders of knowledge (Nakata, “Cultural Interface”). The word “Aboriginal”, derived from the Latin “of the original”, refers to both Indigenous peoples’ position as original inhabitants of lands, but also to the anthropological idea that Indigenous peoples were early and unevolved prototypes of human beings (Peterson). This early idea of what it means to be Indigenous is linked to the now well-known histories of ontological violence. Aboriginal reserves were set up as places for Aboriginal people to perish, a consequence not just of colonisation, but of the perception that Indigenous people were unfit to exist in a modern society. Whilst such racist ideologies linger today, most discourses have morphed in how they grasp Indigenous people into a non-Indigenous totality. In a context where government-funded special measures are used to assist disadvantaged groups, categories such as the Indigenous/non-Indigenous binary can become violent. The Closing the Gap campaign, for example, is based on this categorical binary, where “sickness=Indigenous” and “whiteness=health”. This creates a “moral imperative upon Indigenous Australians to transform themselves” (Pholi et al. 10), to become the dominant category, to be brought into the totality.Levinas’s philosophical writings provide a way to think through the ethical challenges of a predominantly non-Indigenous teaching workforce being tasked to not just approach the teaching of Indigenous students with more care than previous generations, but to also embed Indigenous perspectives and knowledges into their teaching work. Levinas’s warning of a “disinterested acquisition of knowledge” (Reader 78), seemingly unrestrained by memory or relationships, is useful in two ways. First, for pre-service teachers learning about Indigenous education, Levinas’s work provides a reminder of the ethical responsibilities that all members of a community have to each other. However, this responsibility cannot be predicated on unwittingly approaching Indigenous topics through Western knowledge lenses. Instead, Levinas’s work also reminds us about the ethics of knowledge production which shape how others—in this case Indigenous peoples—come to be known; teachers and pre-service teachers must engage with the politics of knowledge that shape how Indigenous peoples come to be known in educational settings.You Are Not Alone in the World: Indigenous Perspectives in the Australian CurriculumIn 2010, the Australian Curriculum was launched by the Australian Curriculum, Assessment and Reporting Authority (ACARA) with the goal of unifying state-driven curricula into a common approach. Developed from the 2008 Melbourne Declaration on Educational Goals for Young Australians (Ministerial Council for Education, Early Childhood Development and Youth Affairs [MCEECDYA]), the Curriculum has occupied a prominent position in the Australian educational policy space. As well as preparing a future workforce, contemporary Australian education is essentially aspirational, “governed by the promise of something better” (Harrison et al. 234), with the Australian Curriculum appearing to promise the same: there is a concerted effort to ensure that all Australians have access to equitable and excellent educational opportunities, and that all students are represented within the Curriculum. Part of this aspiration included the development of three Cross-Curriculum Priorities (CCPs), focus areas that “give students the tools and language to engage with and better understand their world at a range of levels” (ACARA, “Cross-Curriculum Priorities” para. 1). The first of these CCPs is Aboriginal and Torres Strait Islander Histories and Cultures and is organised into three key concepts: connection to Country/Place; diversity of Aboriginal and Torres Strait Islander cultures; and diversity of Aboriginal and Torres Strait Islanders societies. In the curriculum more broadly, content descriptions govern what is taught across subject areas from Prep to Year 10. Content elaborations—possible approaches to teaching the standards—detail ways that Aboriginal and Torres Strait Islander Histories and Cultures can be incorporated. For example, Year 7 Science students learn that “predictable phenomena on Earth, including seasons and eclipses, are caused by the relative positions of the sun, Earth and the moon”. This can be taught by “researching knowledges held by Aboriginal and Torres Strait Islander Peoples regarding the phases of the moon and the connection between the lunar cycle and ocean tides” (ACARA, “Science” ACSSU115). This curriculum priority mandates that teachers and learners across Australia engage in representations of Indigenous peoples through teaching and learning activities. However, questions about what constitutes the most appropriate activities, when and where they are incorporated into schooling, and how to best support educators to do this work must continue to be asked.As Indigenous knowledges and perspectives are brought into the classroom where this curriculum is played out, they are shaped by the discourses of the space (Nakata, “Cultural Interface”): what is normalised in a classroom, the teachers’ and students’ prior understandings, and the curriculum and assessment expectations of teaching and learning. Nakata refers to this space as the cultural interface, the contested space between Indigenous and Western knowledge systems where disciplinary discourses, practices and histories translate what is known about Indigenous peoples. This creates complexities and anxieties for teachers tasked with this role (Nakata, “Pathways”). Yet to ignore the presence of Indigenous histories, lifeworlds, and experiences would be to act as if non-Indigenous Australia was alone in the world. The curriculum, as a socio-political document, is full of representations of people. As such, care must be given to how teachers are prepared to engage in the complex process of negotiating these representations.The Classroom as a Location of PossibilityThe introduction of the Australian Curriculum has been accompanied by the Australian Professional Standards for Teachers (APST) which govern the requirements for graduating teachers. Two particular standards—1.4 and 2.4—refer to the teaching of Indigenous students and histories, cultures and language. Many initial teacher education programs in Australian universities have responded to the curriculum requirements and the APSTs by developing a specific subject dedicated to Indigenous education. It is difficult to ascertain the success of this work. Many in-service teachers suggest that more knowledge about Indigenous cultures is required to meet the APST, risking an essentialised view of the Indigenous learner (Moodie and Patrick). Further, there is little empirical research on what improves Indigenous students’ educational outcomes, with the research instead focusing on engaging Indigenous students (Burgess et al.). Similarly, there is yet to be a broadscale research program exploring how teacher educators can best educate pre-service teachers to improve educational outcomes for Indigenous students. Instead, much of the research focuses on engaging (predominantly non-Indigenous) becoming-teachers through a variety of theoretical and pedagogical approaches (Moreton-Robinson et al.) A handful of researchers (e.g. Moodie; Nakata et al.; Page) are considering how to use curriculum design to structure tertiary level Indigenous Studies programs—for pre-service teachers and more generally—to best prepare students to work within complex uncertainties.Levinas’s philosophy reminds us that we need to push beyond thinking about the engagement of Indigenous peoples within the curriculum to the relationship between educator-researchers and their students. Further, Levinas prompts us to question how we can research in this space in a way that is more than just about “disinterested acquisition of knowledge” (Reader 78), instead utilising critical analysis to consider a praxis which ultimately benefits Indigenous students, families and communities. The encounter with Levinas’s writing challenges us to consider how teacher educators can engage with pre-service teachers in a way that does not suggest that they are inherently racist. Rather, we must teach pre-service teachers to not impress the same type of epistemological violence onto Indigenous students, knowledges and cultures. Such questions prompt an engagement with teaching/research which is respectful of the responsibilities to all involved. As hooks reminds us, education can be a practice of freedom: classrooms are locations of possibilities where students can think critically and question taken-for-granted assumptions about the world. To engage with praxis is to consider teaching not just as a practice, but as a theoretically and justice-driven approach. It is with this backdrop that I move now to consider some of the writings of non-Indigenous pre-service teachers.The Research ProjectThe data presented here is from a recent research project exploring pre-service teachers’ experiences of a compulsory Indigenous education subject as part of a four-year initial teacher education degree in an Australian metropolitan university (see McDowall). The subject prepares pre-service teachers to both embed the Aboriginal and Torres Strait Islander Histories and Cultures CCP in their praxis and to teach Indigenous students. This second element engages both an understanding of Indigenous students as inhabiting an intercultural space with particular tensions (Nakata, “Pathways”), and the social-political-historical discourses that impact Indigenous students’ experiences. This includes the history of Indigenous education, the social construction of race, and a critical awareness of deficit approaches to working with Indigenous students. The subject was designed to promote a critical engagement with Indigenous education, to give pre-service teachers theoretical tools to make sense of both how Indigenous students and Indigenous content are positioned in classrooms and develop pedagogical frameworks to enable future teaching work. Pre-service teachers wrote weekly reflective learning journals as an assessment task (weighted at 30% of their total grade). In the final weeks of semester, I asked students in the final weeks of semester for permission to use their journals for a research project, to which 93 students consented.Reading the students’ reflective writing presents a particular ethical paradox, one intricately linked with the act of knowing. Throughout the semester, a desire to gain more knowledge about Indigenous peoples and cultures shifted to a desire to be present as teacher(s) in the Indigenous education landscape. Yet for pre-service teachers with no classroom of their own, this being present is always deferred to the future, mitigating the need for action in the present. This change in the pre-service teachers’ writing demonstrates that the relationship between violence and responsibility is exceedingly complex within the intersection of Indigenous and teacher education. These themes are explored in the following sections.Epistemological ViolenceOne of the shifts which occurred throughout the semester was a subtle difference in the types of knowledges students sought. In the first few weeks of the subject, many of the pre-service teachers wrote of a strong desire to know about Indigenous people and culture as a way of becoming a better educator. Their expectations were around wanting to address their “limited understandings”, wanting to “heighten”, “develop”, and “broaden” “understanding” and “knowledge”; to know “more about them, their culture”. At the end, knowing and understanding is presented in a different type of way. For some students, the knowledge they now want is about their own histories and culture: “as a teacher I need the bravery to acknowledge what happened in the past”, wrote one student in her final entry.For other students, the idea of knowing was shaped by not-knowing. Moving away from a desire to know, and thereby possess, the students wrote about the need to know no longer being present: “I owe my current sense of confidence to that Nakata article. The education system can’t expect all teachers to know exactly how to embed Indigenous pedagogy into their classrooms, can they?” writes one student in her final entry, following on to say, “the main strategy I got from the readings … still stands true: ‘We don’t know everything’ and I will not act like I do”. Another writes, “I am not an expert and I am now aware of the multitude of resources available, particularly the community”.For the students to claim knowledge of Indigenous peoples would be to enact epistemological violence, denying the alterity—difference—of the other and drawing them into our totalities. In the final weeks of the semester, some students wrote that they would use hands-on, outdoor activities in order to enact a culturally responsive pedagogy. Such a claim shows the tenacity of Western knowledge about Indigenous students. In this case, the students’ sentiment can be traced back to Aboriginal Learning Styles (Harris), the idea that Aboriginal students inherently learn via informal hands-on (as opposed to abstract) group approaches. The type of difference promoted in Aboriginal learning styles is biological, suggesting that on account of their Indigeneity, Aboriginal students inherently learn differently. Through its biological function, this difference essentialises Indigenous learners across the nation, claiming a sameness. But perhaps even more violently, it denies the presence of an Indigenous knowledge system in the place where the research took place. Such an Indigenous knowledge system begins from the land, from Country, and entails a rich set of understandings around how knowledge is produced, shared, learnt and, enacted through place and people-based knowledge practices (Verran). Aboriginal learning styles reduces richness to a more graspable concept: informal learning. To summarise, students’ early claims to knowledge shifted to an understanding that it is okay to ‘not know’—to recognise that as beginning teachers, they are entering a complex field and must continue learning. This change is complicated by the tenacity of knowledge claims which define Indigenous students into a Western order of knowledge. Such claims continue to present themselves in the students writing. Nonetheless, as students progressed through the semester and engaged with some of the difficult knowledges and understandings presented, a new form of knowing emerged. Ethical ResponsibilitiesAs pre-service teachers learned about the complex cultural interface of classrooms, they began to reconsider their own claims to be able to ‘know’ Indigenous students and cultures. This is not to say that pre-service teachers do not feel responsibility for Indigenous students: in many journals, pre-service teachers’ wanted-ness in the classroom—their understanding of their importance of presence as teachers—is evident. To write for themselves a need to be present demonstrates responsibility. This took place as students imagined future praxis. With words woven together from several journals, the students’ final entries indicate a wanting-to-be-present-as-becoming-ethical-teachers: I willremember forever, reactionsshocked, sad, guilty. A difference isI don’t feel guilt.I feelI’m not alone.I feelmore aware ofhow I teachhow my opinionscan affect people. I guesswe are the oneswho must makethe change. I feelsomewhat relieved bywhat today’s lecturer said.“If you’re willingto step outfrom behind fencesto engage meaningfullywith Indigenous communitiesit will not be difficult.” I believethe 8-ways frameworkthe unit of workprovide authentic experiencesare perfect avenuesshape pedagogical practicesI believemy job isto embrace remembrancemake this happenmake sure it stays. I willtake away frameworkssupport Indigenous studentsalongside Indigenous teacherslearn from themconsult with communityimprove my teaching. In these students’ words is an assumed responsibility to incorporate Indigenous knowledges and perspectives into their work as teachers. To wish representations of Indigenous peoples and knowledges present in the classroom is one way in which the becoming-teachers are making themselves present. Even a student who had written that she still didn’t feel completely equipped with pedagogical tools still felt “motivated” to introduce “political issues into Australia’s current system”.Not all students wrote of such presence. One student wrote of feeling left “disappointed”, “out of pocket”, “judged” – that the subject had “just ‘ticked the box’” (a phrase used by a second student as well). Another student wrote a short reflection that scratched the surface of the Apology¹, noting that “sorry is something so easy to say”. It is the mixture of these responses which reminds us as researchers and educators that it is easy to write a sense of presence as a projection into the future into an assessment task for a university subject. Time is another other, and the future can never be grasped, can never truly be known (Levinas, Reader). It is always what is coming, for we can only ever experience the present. These final entries by the students claim a future that they cannot know. This is not to suggest that the words written—the I wills and I believes which roll so quickly off the pen—are not meaningful or meant. Rather, responsibility is deferred to the future. This is not just a responsibility for their future teaching. Deferral to the future can also be a way to ease one’s self of the burden of feeling bad about the social injustices which students observe. As Rose (17) writes,The vision of a future which will transcend the past, a future in which current contradictions and current suffering will be left behind enables us to understand ourselves in an imaginary state of future achievement … enables us to turn our backs on current social facts of pain, damage, destruction and despair which exist in the present, but which we will only acknowledge as our past.The pre-service teachers’ reflective writing presents us with a paradox. As they shift away from the epistemological violence of claiming to know Indigenous others from outside positions, another type of violence manifests: claiming a future which can transcend the past just as they defer responsibility within the present. The deferral is in itself an act of violence. What types, then, of presence—a sense of responsibility—can students-as-becoming-professionals demonstrate?ConclusionRose’s words ask us as researchers and educators to consider what it might mean to “do” ethical practice in the “here and now”. When teachers claim that more knowledge about Indigenous peoples will lead to better practice, they negate the epistemological violence of bringing Indigeneity into a Western order of knowledge. Yet even as pre-service teachers’ frameworks shift toward a sense of responsibility for working with Indigenous students, families, and communities—a sense of presence—they are caught in a necessary but problematic moment of deferral to future praxis. A future orientation enables the deflection of responsibility, focusing on what the pre-service teachers might do in the future when they have their own classrooms, but turning their backs on a lack of action in the present. Such a complexity reveals the paradox of assessing learnings for both researchers and university educators. Pre-service teachers—visitors in placement classrooms and students in universities—are always writing and projecting skill towards the future. As educators, we continually ask for students to demonstrate how they will change their future work in a time yet to come. Yet when pre-service teachers undertake placements, their agency to enact difference as becoming-teachers is limited by the totality of the current school programs in which they find themselves. A reflective learning journal, as assessment directed at projecting their future work as teachers, does not enable or ask for a change in the here and now. We must continue to engage in such complexities in considering the potential of epistemological violence as both researchers and educators. Engaging with philosophy is one way to think about what we do (Kameniar et al.) in Indigenous education, a complex field underpinned by violent historical legacies and decades of discursive policy and one where the majority of the workforce is non-Indigenous and working with ideas outside of their own experiences of being. To remember that we are not alone in the world is to stay present with this complexity.ReferencesAustralian Curriculum and Assessment Reporting Authority. “Cross-Curriculum Priorities.” Australian Curriculum. Australian Curriculum and Assessment Reporting Authority, n.d. 23 Apr. 2020 <https://www.australiancurriculum.edu.au/f-10-curriculum/cross-curriculum-priorities/­>.———. “Science.” Australian Curriculum. Australian Curriculum and Assessment Reporting Authority, n.d. 23 Apr. 2020 <https://www.australiancurriculum.edu.au/f-10-curriculum/science/>.Burgess, Cathie, Christine Tennent, Greg Vass, John Guenther, Kevin Lowe, and Nikki Moodie. “A Systematic Review of Pedagogies That Support, Engage and Improve the Educational Outcomes of Aboriginal Students.” Australian Education Researcher 46.2 (2019): 297-318.Burns, Marcelle. “The Unfinished Business of the Apology: Senate Rejects Stolen Generations Bill 2008 (Cth).” Indigenous Law Bulletin 7.7 (2008): 10-14.Graham, Mary. “Some Thoughts about the Philosophical Underpinnings of Aboriginal Worldviews.” Australian Humanities Review 45 (2008). 6 Nov. 2016 <http://australianhumanitiesreview.org/2008/11/01/some-thoughts-about-the-philosophical-underpinnings-of-aboriginal-worldviews/>.Harris, Stephen. “Aboriginal Learning Styles and Formal Schooling.” The Aboriginal Child at School 12.4 (1984): 3-23.Harrison, Neil, Christine Tennent, Greg Vass, John Guenther, Kevin Lowe, and Nikki Moodie. “Curriculum and Learning in Aboriginal and Torres Strait Islander Education: A Systematic Review.” Australian Educational Researcher 46.2 (2019): 233-251.hooks, bell. Teaching to Transgress: Education as the Practice of Freedom. New York: Routledge, 1994.Kameniar, Barbara, Sally Windsor, and Sue Sifa. “Teaching Beginning Teachers to ‘Think What We Are Doing’ in Indigenous Education.” The Australian Journal of Indigenous Education 43.2 (2014): 113-120.Levinas, Emmanuel. Existence and Existents. Trans. Alphonso Lingis. Pittsburgh, PA: Duquesne UP, 1947/1978.———. Totality and Infinity. Trans. Alphonso Lingis. Pittsburgh, PA: Duquesne UP, 1969.———. The Levinas Reader. Ed. Sean Hand. Oxford: Basil Blackwell, 1989.McDowall, Ailie. “Following Writing Around: Encountering Ethical Responsibilities in Pre-Service Teachers’ Reflective Journals in Indigenous Education.” PhD dissertation. Brisbane: University of Queensland, 2018.Ministerial Council for Education, Early Childhood Development and Youth Affairs. Melbourne Declaration on Educational Goals for Young Australians. Ministerial Council for Education, Early Childhood Development and Youth Affairs, 2008. <http://www.curriculum.edu.au/verve/_resources/National_Declaration_on_the_Educational_Goals_for_Young_Australians.pdf>.Moodie, Nikki. “Learning about Knowledge: Threshold Concepts for Indigenous Studies in Education.” Australian Educational Researcher 46.5 (2019): 735-749.Moodie, Nikki, and Rachel Patrick. “Settler Grammars and the Australian Professional Standards for Teachers.” Asia-Pacific Journal of Teacher Education 45.5 (2017): 439-454.Moreton-Robinson, Aileen, David Singh, Jessica Kolopenuk, and Adam Robinson. Learning the Lessons? Pre-service Teacher Preparation for Teaching Aboriginal and Torres Strait Islander Students. Queensland University of Technology Indigenous Studies Research Network, 2012. <https://www.aitsl.edu.au/docs/default-source/default-document-library/learning-the-lessons-pre-service-teacher-preparation-for-teaching-aboriginal-and-torres-strait-islander-studentsfb0e8891b1e86477b58fff00006709da.pdf?sfvrsn=bbe6ec3c_0>.Nakata, Martin. “The Cultural Interface.” The Australian Journal of Indigenous Education 36.S1 (2007): 7-14.———. “Pathways for Indigenous Education in the Australian Curriculum Framework.” The Australian Journal of Indigenous Education 40 (2011): 1-8.Nakata, Martin, Victoria Nakata, Sarah Keech, and Reuben Bolt. “Decolonial Goals and Pedagogies for Indigenous Studies.” Decolonization: Indigeneity, Education & Society 1.1 (2012): 120-140.Page, Susan. “Exploring New Conceptualisations of Old Problems: Researching and Reorienting Teaching in Indigenous Studies to Transform Student Learning.” The Australian Journal of Indigenous Education 32.1 (2014): 21–30.Peterson, Nicolas. “‘Studying Man and Man’s Nature’: The History of the Institutionalisation of Aboriginal Anthropology.” Australian Aboriginal Studies 2 (1990): 3-19.Pholi, Kerryn, Dan Black, and Craig Richards. “Is ‘Close the Gap’ a Useful Approach to Improving the Health and Wellbeing of Indigenous Australians?” Australian Review of Public Affairs 9.2 (2009): 1-13.Rose, Deborah B. Reports from a Wild Country: Ethics of Decolonisation. Sydney: U of New South Wales P, 2004.Verran, Helen. “Knowledge Systems of Aboriginal Australians: Questions and Answers Arising in a Databasing Project.” Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures. Ed. Helaine Selin. New York: Springer, 2008. 1171-1177.Note1. The Apology refers to a motion moved in the Federal Parliament by the 2008 Prime Minister. The motion, seconded by the Leader of the Opposition, was an official apology to members of the Stolen Generations, Indigenous peoples who had been removed from their families by the state. A bill to establish a compensation fund as reparations was not passed (Burns).

IntroductionThis article suggests extensions to the place of ‘national collections’ of Australia’s migration histories, and considers the role of regional libraries and museums in collecting, preserving, and making accessible the history of migration. The article describes a recent collaboration between the Bonegilla Migrant Experience site, the Albury LibraryMuseum and the regionally-based Charles Sturt University (CSU) to develop a virtual, three-dimensional tour of Bonegilla, a former migrant arrival centre. Through this, the role of regional collections as keeping places of migration memories and narratives outside of those institutions charged with preserving the nation’s memory is highlighted and explored.What Makes a Nation’s Memory?In 2018 the Australian Research Council (ARC) awarded a Linkage grant to a collaboration between two universities (RMIT and Deakin), and the National Library of Australia, State Library of South Australia, State Library of Victoria, and State Library of New South Wales titled “Representing Multicultural Australia in National and State Libraries” (LP170100222). This Linkage project aimed to “develop a new methodology for evaluating multicultural collections, and new policies and strategies to develop and provide access to these collections” (RMIT Centre for Urban Research).One planned output of the Linkage project was a conference, to be held in early 2019, titled “Collecting for a Society’s Memory: National and State Libraries in Culturally Diverse Societies.” The conference call for papers suggested themes that included an interrogation of the relationship between libraries and ‘the collecting sector’, but with a focus still on National and State Libraries (Boyd). As an aside, the correlation between libraries and memories seemed slightly incongruous here, as archives and museums in particular would also be key in this collecting (and preserving) society’s memory, and also the libraries that exist outside of the national and state capitals.It felt like the project and conference had a definite ‘national’ focus, with the ‘regional’ mentioned only briefly in a suggested theme.At the same time that I was reading this call for papers and about the Linkage, I was part of a CSU Learning and Teaching project to develop online learning materials for students in our Teacher Education programs (history in particular) based around the Bonegilla Migrant Arrival Centre in Wodonga, Victoria. This project uses three-dimensional film technology to bring students to the Centre site, where they can take an interactive, curriculum-based tour of the site. Alongside the interactive online tour, a series of curricula were developed to work with the Australian History Curriculum. I wondered why community-led collections like these in the regions fall to the side in discussions of a ‘national’ (aka institutional) memory, or as part of a representation of a multicultural Australia, such as in this Linkage.Before I start exploring this question I want to acknowledge the limitations of the ARC Linkage framework in terms of the project mentioned above, and that the work that is being done in the “Representing Multicultural Australia in National and State Libraries” project is of value to professional practice and community; in this article I am using the juxtaposition of the two projects as an impetus to interrogate the role of regional collaboration, and to argue for a notion of national memory as a regional collecting concern.Bonegilla: A Contested SiteFrom 1947 through to 1971 over 300,000 migrants to Australia passed through the Bonegilla Migrant Reception and Training Centre (“Bonegilla”) at a defining time in Australia’s immigration history, as post-World War II migration policies encompassed non-English speaking Europeans displaced by the war (Pennay "Remembering Bonegilla" 43). Bonegilla itself is a small settlement near the Hume Dam, 10 km from the New South Wales town of Albury and the Victorian town of Wodonga. Bonegilla was a former Army Camp repurposed to meet the settlement agendas of multiple Australian governments.New migrants spent weeks and months at Bonegilla, learning English, and securing work. The site was the largest (covering 130 hectares of land) and longest-lasting reception centre in post-war Australia, and has been confirmed bureaucratically as nationally significant, having been added to the National Heritage Register in 2007 (see Pennay “Remembering Bonegilla” for an in-depth discussion of this listing process). Bonegilla has played a part in defining and redefining Australia’s migrant and multicultural history through the years, with Bruce Pennay suggesting thatperhaps Bonegilla has warranted national notice as part of an officially initiated endeavour to develop a more inclusive narrative of nation, for the National Heritage List was almost contemporaneously expanded to include Myall Creek. Perhaps it is exemplary in raising questions about the roles of the nation and the community in reception and training that morph into modern day equivalents. (“Memories and Representations” 46)Given its national significance, both formally and colloquially, Bonegilla has provided rich material for critical thinking around, for example, Australian multicultural identity, migration commemorations and the construction of cultural memory. Alexandra Dellios argues that Bonegilla and its role in Australia’s memory is a contested site, and thatdespite criticisms from historians such as Persian and Ashton regarding Bonegilla’s adherence to a revisionist narrative of multicultural progress, visitor book comments, as well as exchanges and performances at reunions and festivals, demonstrate that visitors take what they will from available frameworks, and fill in the ‘gaps’ according to their own collective memories, needs and expectations. (1075)This recognition of Bonegilla as a significant, albeit “heritage noir” (Pennay, “Memories and Representations” 48), agent of Australia’s heritage and memory makes it a productive site to investigate the question of regional collections and collaborations in constructing a national memory.Recordkeeping: By Government and CommunityThe past decade has seen a growth in the prominence of community archives as places of memory for communities (for example Flinn; Flinn, Stevens, and Shepherd; Zavala et al.). This prominence has come through the recognition of community archives as both valid sites of study as well as repositories of memory. In turn, this body of knowledge has offered new ways to think about collection practices outside of the mainstream, where “communities can make collective decisions about what is of enduring value to them, shape collective memory of their own pasts, and control the means through which stories about their past are constructed” (Caswell, Cifor, and Ramirez 58). Jimmy Zavala, and colleagues, argue that these collections “challenge hierarchical structures of governance found in mainstream archival institutions” (212), and offer different perspectives to those kept on the official record. By recognising both the official record and the collections developed and developing outside of official repositories, there are opportunities to deepen understandings and interpretations of historical moments in time.There are at least three possible formal keeping places of memories for those who passed through, worked at, or lived alongside Bonegilla: the National Archives of Australia, the Albury LibraryMuseum in Albury, New South Wales, and the Bonegilla Migrant Experience site itself outside of Wodonga. There will of course be records in other national, state, local, and community repositories, along with newspaper articles, people’s homes, and oral lore that contribute to the narrative of Bonegilla memories, but the focus for this article are these three key sites as the main sources of primary source material about the Bonegilla experience.Official administrative and organisational records of activity during Bonegilla’s reception period are held at the National Archives of Australia in the national capital, Canberra; these records contribute to the memory of Bonegilla from a nation-state perspective, building an administrative record of the Centre’s history and of a significant period of migration in Australia’s past. Of note, Bonegilla was the only migrant centre that created its own records on site, and these records form part of the series known as NAA: A2567, NAA A2571 1949–56 and A2572 1957–71 (Hutchison 70). Records of local staff employed at the site will also be included in these administrative files. Very few of these records are publicly accessible online, although work is underway to provide enhanced online and analogue access to the popular arrival cards (NAA A2571 1949-56 and A2572 1957–71) onsite at Bonegilla (Pennay, personal communication) as they are in high demand by visitors to the site, who are often looking for traces of themselves or their families in the official record. The National Archives site Destination Australia is an example of an attempt by the holder of these administrative records to collect personal stories of this period in Australia’s history through an online photograph gallery and story register, but by 2019 less than 150 stories have been published to the site, which was launched in 2014 (National Archives of Australia).This national collection is complemented and enhanced by the Bonegilla Migration Collection at the Albury LibraryMuseum in southern New South Wales, which holds non-government records and memories of life at Bonegilla. This collection “contains over 20 sustained interviews; 357 personal history database entries; over 500 short memory pieces and 700 photographs” (Pennay “Memories and Representations” 45). It is a ‘live’ collection, growing through contributions to the Bonegilla Personal History Register by the migrants and others who experienced the Centre, and through an ongoing relationship with the current Bonegilla Migrant Experience site to act as a collection home for their materials.Alongside the collection in the LibraryMuseum, there is the collection of infrastructure at the Bonegilla Migrant Experience (BME) site itself. These buildings and other assets, and indeed the absence of buildings, plus the interpretative material developed by BME staff, give further depth and meaning to the lived experience of post-war migration to Australia. Whilst both of these collections are housed and managed by local government agencies, I suggest in this article that these collections can still be considered community archives, given the regional setting of the collections, and the community created records included in the collections.The choice to locate Bonegilla in a fairly isolated regional setting was a strategy of the governments of the time (Persian), and in turn has had an impact on how the site is accessed; by who, and how often (see Dellios for a discussion of the visitor numbers over the history of the Bonegilla Migrant Experience over its time as a commemorative and tourist site). The closest cities to Bonegilla, Albury and Wodonga, sit on the border of New South Wales and Victoria, separated by the Murray River and located 300 km from Melbourne and 550 km from Sydney. The ‘twin towns’ work collaboratively on many civic activities, and are an example of a 1970s-era regional development project that in the twenty-first century is still growing, despite the regional setting (Stein 345).This regional setting justifies a consideration of virtual, and online access to what some argue is a site of national memory loaded with place-based connections, with Jayne Persian arguing that “the most successful forays into commemoration of Bonegilla appear to be website-based and institution-led” (81). This sentiment is reflected in the motivation to create further online access points to Bonegilla, such as the one discussed in this article.Enhancing Teaching, Learning, and Public Access to CollectionsIn 2018 these concepts of significant heritage sites, community archives, national records, and an understanding of migration history came together in a regionally-based Teaching and Learning project funded through a CSU internal grant scheme. The scheme, designed to support scholarship and enhance learning and teaching at CSU, funded a small pilot project to pilot a virtual visit to a real-life destination: the Bonegilla Migrant Experience site. The project was designed to provide key teaching and learning material for students in CSU Education courses, and those training to teach history in particular, but also enhance virtual access to the site for the wider public.The project was developed as a partnership between CSU, Albury LibraryMuseum, and Bonegilla Migrant Experience, and formalised through a Memorandum of Understanding with shared intellectual property. The virtual visit includes a three-dimensional walkthrough created using Matterport software, intuitive navigation of the walkthrough, and four embedded videos linked with online investigation guides. The site is intended to help online visitors ‘do history’ by locating and evaluating sources related to a heritage site with many layers and voices, and whose narrative and history is contested and told through many lenses (Grover and Pennay).As you walk through the virtual site, you get a sense of the size and scope of the Migrant Arrival Centre. The current Bonegilla Migrant Experience site sits at Block 19, one of 24 blocks that formed part of the Centre in its peak time. The guiding path takes you through the Reception area and then to the ‘Beginning Place’, a purpose built interpretative structure that “introduces why people came to Australia searching for a new beginning” (Bonegilla site guide). Moving through, you pass markers on the walls and other surfaces that link through to further interpretative materials and investigation guides. These guides are designed to introduce K-10 students and their teachers to practices such as exploring online archives and thematic inquiry learning aligned to the Australian History Curriculum. Each guide is accompanied by teacher support material and further classroom activities.The guides prompt and guide visitors through an investigation of online archives, and other repositories, including sourcing files held by the National Archives of Australia, searching for newspaper accounts of controversial events through the National Library of Australia’s digital repository Trove, and access to personal testimonies of migrants and refugees through the Albury LibraryMuseum Bonegilla Migration Collection. Whilst designed to support teachers and students engaging with the Australian History Curriculum, these resources are available to the public. They provide visitors to the virtual site an opportunity to develop their own critical digital literacy skills and further their understanding of the official records along with the community created records such as those held by the Albury LibraryMuseum.The project partnership developed from existing relationships between cultural heritage professionals in the Albury Wodonga region along with new relationships developed for technology support from local companies. The project also reinforced the role of CSU, with its regional footprint, in being able to connect and activate regionally-based projects for community benefit along with teaching and learning outcomes.Regional CollaborationsLiz Bishoff argues for a “collaboration imperative” when it comes to the galleries, libraries, archives, and museums (GLAM) sector’s efficacy, and it is the collaborative nature of this project that I draw on in this article. Previous work has also suggested models of convergence, where multiple institutions in the GLAM sector become a single institution (Warren and Matthews 3). In fact the Albury LibraryMuseum is an example of this model. These converged models have been critiqued from resourcing, professionalisation and economic perspectives (see for example Jones; Hider et al.; Wellington), but in some cases for local government agencies especially, they are an effective way of delivering services to communities (Warren and Matthews 9). In the case of this virtual tour, the collaboration between local government and university agencies was temporal for the length of the project, where the pooling of skills, resources, and networks has enabled the development of the resource.In this project, the regional setting has allowed and taken advantage of an intimacy that I argue may not have been possible in a metropolitan or urban setting. The social intimacies of regional town living mean that jobs are often ‘for a long time (if not for life)’, lives intersect in more than a professional context, and that because there are few pathways or options for alternative work opportunities in the GLAM professions, there is a vested interest in progress and success in project-based work. The relationships that underpinned the Bonegilla virtual tour project reflect many of these social intimacies, which included former students, former colleagues, and family relationships.The project has modelled future strategies for collaboration, including open discussions about intellectual property created, the auspicing of financial arrangements and the shared professional skills and knowledge. There has been a significant enhancement of collaborative partnerships between stakeholders, along with further development of professional and personal networks.National Memories: Regional ConcernsThe focus of this article has been on records created about a significant period in Australia’s migration history, and the meaning that these records hold based on who created them, where they are held, and how they are accessed and interpreted. Using the case study of the development of a virtual tour of a significant site—Bonegilla—I have highlighted the value of regional, non-national collections in providing access to and understanding of national memories, and the importance of collaborative practice to working with these collections. These collections sit physically in the regional communities of Albury and Wodonga, along with at the National Archives of Australia in Canberra, where they are cared for by professional staff across the GLAM sector and accessed both physically and virtually by students, researchers, and those whose lives intersected with Bonegilla.From this, I argue that by understanding national and institutional recordkeeping spaces such as the National Archives of Australia as just one example of a place of ‘national memory’, we can make space for regional and community-based repositories as important and valuable sources of records about the lived experience of migration. Extending this further, I suggest a recognition of the role of the regional setting in enabling strong collaborations to make these records visible and accessible.Further research in this area could include exploring the possibility of giving meaning to the place of record creation, especially community records, and oral histories, and how collaborations are enabling this. In contrast to this question, I also suggest an exploration of the role of the Commonwealth staff who created the records during the period of Bonegilla’s existence, and their social and cultural history, to give more meaning and context to the setting of the currently held records.ReferencesBishoff, Liz. “The Collaboration Imperative.” Library Journal 129.1 (2004): 34–35.Boyd, Jodie. “Call for Papers: Collecting for a Society’s Memory: National and State Libraries in Culturally Diverse Societies.” 2018. 1 Apr. 2019 <https://networks.h-net.org/node/73374/announcements/2079324/collecting-society%E2%80%99s-memory-national-and-state-libraries>.Caswell, Michelle, Marika Cifor, and Mario H. Ramirez. “‘To Suddenly Discover Yourself Existing': Uncovering the Impact of Community Archives.” The American Archivist 79.1 (2016): 56–81.Dellios, Alexandra. “Marginal or Mainstream? Migrant Centres as Grassroots and Official Heritage.” International Journal of Heritage Studies 21.10 (2015): 1068–83.Flinn, Andrew. “Community Histories, Community Archives: Some Opportunities and Challenges.” Journal of the Society of Archivists 28.2 (2007): 151–76.Flinn, Andrew, Mary Stevens, and Elizabeth Shepherd. “Whose Memories, Whose Archives? Independent Community Archives, Autonomy and the Mainstream.” Archival Science 9.1–2 (2009): 71.Grover, Paul, and Bruce Pennay. “Learning & Teaching Grant Progress Report.” Albury Wodonga: Charles Sturt U, 2019.Hider, Philip, Mary Anne Kennan, Mary Carroll, and Jessie Lymn. “Exploring Potential Barriers to Lam Synergies in the Academy: Institutional Locations and Publishing Outlets.” The Expanding LIS Education Universe (2018): 104.Hutchison, Mary. “Accommodating Strangers: Commonwealth Government Records of Bonegilla and Other Migrant Accommodation Centres.” Public History Review 11 (2004): 63–79.Jones, Michael. “Innovation Study: Challenges and Opportunities for Australia’s Galleries, Libraries, Archives and Museums.” Archives & Manuscripts 43.2 (2015): 149–51.National Archives of Australia. “Snakes in the Laundry... and Other Horrors”. Canberra, 29 May 2014. <http://www.naa.gov.au/about-us/media/media-releases/2014/25.aspx>.Pennay, Bruce. “‘But No One Can Say He Was Hungry’: Memories and Representations of Bonegilla Reception and Training Centre.” History Australia 9.1 (2012): 43–63.———. “Remembering Bonegilla: The Construction of a Public Memory Place at Block 19.” Public History Review 16 (2009): 43–63.Persian, Jayne. “Bonegilla: A Failed Narrative.” History Australia 9.1 (2012): 64–83.RMIT Centre for Urban Research. “Representing Multicultural Australia in National and State Libraries”. 2018. 11 Feb. 2019 <http://cur.org.au/project/representing-multicultural-australia-national-state-libraries/>.Stein, Clara. “The Growth and Development of Albury-Wodonga 1972–2006: United and Divided.” Macquarie U, 2012.Warren, Emily, and Graham Matthews. “Public Libraries, Museums and Physical Convergence: Context, Issues, Opportunities: A Literature Review Part 1.” Journal of Librarianship and Information Science (2018): 1–14.Wellington, Shannon. “Building Glamour: Converging Practice between Gallery, Library, Archive and Museum Entities in New Zealand Memory Institutions.” Wellington: Victoria U, 2013.Zavala, Jimmy, Alda Allina Migoni, Michelle Caswell, Noah Geraci, and Marika Cifor. “‘A Process Where We’re All at the Table’: Community Archives Challenging Dominant Modes of Archival Practice.” Archives and Manuscripts 45.3 (2017): 202–15.

IntroductionAccounts of mentoring relationships inevitably draw attention to hierarchies of expertise, knowledge and learning. While public concerns about both the risks and benefits for young people of social media, little attention has been given to the nature of the mentoring role that parents and families play alongside of schools. This conceptual paper explores models of mentorship in the context of family dynamics as they are affected by social media use. This is a context that explicitly disrupts hierarchical structures of mentoring in that new media, and particularly social media use, tends to be driven by youth cultural practices, identity formation, experimentation and autonomy-seeking practices (see for example: Robards; boyd; Campos-Holland et al.; Hodkinson). A growing body of research supports the notion that young people are more skilled in navigating social media platforms than their parents (FOSI; Campos-Holland et al.). This research establishes that uncertainty and tension derived from parents’ impression that their children know more about social media they do (FOSI; Sorbring) has brought about a market for advice and educational programs. In the content of this paper it is notable that when family dynamics and young people’s social media use are addressed through notions of digital citizenship or cyber safety programs, a hierarchical mentorship is assumed, but also problematised; thus the expertise hierarchy is inverted. This paper argues that use of social media platforms, networks, and digital devices challenges traditional hierarchies of expertise in family environments. Family members, parents and children in particular, are involved in ongoing, complex conversations and negotiations about expertise in relation to technology and social media use. These negotiations open up an alternative space for mentorship, challenging traditional roles and suggesting the need for cooperative processes. And this, in turn, can inspire new ways of relating with and through social media and mobile technologies within the family.Inverting Expertise: Social Media, Family and MentoringSocial media are deeply embedded in everyday routines for the vast majority of the population. The emergence of the ‘networked society’, characterised by increasing and pervasive digital and social connectivity, has the potential to create new forms of social interactions within and across networks (Rainie and Wellman), but also to reconfigure intergenerational and family relations. In this way, social media introduces new power asymmetries that affect family dynamics and in particular relationships between young people and their parents. This relatively new mediated environment, by default, exposes young people to social contexts well beyond family and immediate peers making their lived experiences individual, situational and contextual (Swist et al.). The perceived risks this introduces can provoke tensions within families looking to manage those uncertain social contexts, in the process problematising traditional structures of mentorship. Mentoring is a practice predominantly understood within educational and professional workplace settings (Ambrosetti and Dekkers). Although different definitions can be found across disciplines, most models position a mentor as a more experienced knowledge holder, implying a hierarchical relationship between a mentor and mentee (Ambrosetti and Dekkers). Stereotypically, a mentor is understood to be older, wiser and more experienced, while a mentee is, in turn, younger and in need of guidance – a protégé. Alternative models of mentorship see mentoring as a reciprocal process (Eby, Rhodes and Allen; Naweed and Ambrosetti).This “reciprocal” perspective on mentorship recognises the opportunity both sides in the process have to contribute and benefit from the relationship. However, in situations where one party in the relationship does not have the expected knowledge, skills or confidence, this reciprocity becomes more difficult. Thus, as an alternative, asymmetrical or cooperative mentorship lies between the hierarchical and reciprocal (Naweed and Ambrosetti). It suggests that the more experienced side (whichever it is) takes a lead while mentoring is negotiated in a way that meets both sides’ needs. The parent-child relationship is generally understood in hierarchical terms. Traditionally, parents are considered to be mentors for their children, particularly in acquiring new skills and facilitating transitions towards adult life. Such perspectives on parent-child relationships are based on a “deficit” approach to youth, “whereby young people are situated as citizens-in-the-making” (Collin). Social media further problematises the hierarchical dynamic with the role of knowledge holder varying between and within the family members. In many contemporary mediated households, across developed and wealthy nations, technologically savvy children are actively tailoring their own childhoods. This is a context that requires a reconceptualisation of traditional mentoring models within the family context and recognition of each stakeholder’s expertise, knowledge and agency – a position that is markedly at odds with traditional deficit models. Negotiating Social Media Use within the FamilyIn the early stages of the internet and social media research, a generational gap was often at the centre of debates. Although highly contested, Prensky’s metaphor of digital natives and digital immigrants persists in both the popular media and academic literature. This paradigm portrays young people as tech savvy in contrast with their parents. However, such assumptions are rarely grounded in empirical evidence (Hargittai). Nonetheless, while parents are active users of social media, they find it difficult to negotiate social media use with their children (Sorbring). Some studies suggest that parental concerns arise from impressions that their children know more about social media than they do (FOSI; Wang, Bianchi and Raley). Additionally, parental concern with a child’s social media use is positively correlated with the child’s age; parents of older children are less confident in their skills and believe that their child is more digitally skillful (FOSI). However, it may be more productive to understand social media expertise within the family as shared: intermittently fluctuating between parents and children. In developed and wealthy countries, children are already using digital media by the age of five and throughout their pre-teen years predominantly for play and learning, and as teenagers they are almost universally avid social media users (Nansen; Nansen et al.; Swist et al.). Smartphone ownership has increased significantly among young people in Australia, reaching almost 80% in 2015, a proportion nearly identical to the adult population (Australian Communications and Media Authority). In addition, most young people are using multiple devices switching between them according to where, when and with whom they connect (Australian Communications and Media Authority). The locations of internet use have also diversified. While the home remains the most common site, young people make use of mobile devices to access the internet at school, friend’s homes, and via public Wi-Fi hotspots (Australian Communications and Media Authority). As a result, social media access and engagement has become more frequent and personalised and tied to processes of socialisation and well-being (Sorbring; Swist et al.). These developments have been rapid, introducing asymmetry into the parent-child mentoring dynamic along with family tensions about rules, norms and behaviours of media use. Negotiating an appropriate balance between emerging autonomy and parental oversight has always featured as a primary parenting challenge and social media seem to have introduced a new dimension in this context. A 2016 Pew report on parents, teens, and digital monitoring reveals that social media use has become central to the establishment of family rules and disciplinary practices, with over two thirds of parents reporting the use of “digital grounding” as punishment (Pew). As well as restricting social media use, the majority of parents report limiting the amount of time and times of day their children can be online. Interestingly, while parents engage in a variety of hands-on approaches to monitoring and regulating children’s social media use, they are less likely to use monitoring software, blocking/filtering online content, tracking locations and the like (Pew). These findings suggest that parents may lack confidence in technology-based restrictions or prefer pro-active, family based approaches involving discussion about appropriate social media use. This presents an opportunity to explore how social media produces new forms of parent-child relationships that might be best understood through the lens of cooperative models of mentorship. Digital Parenting: Technological and Pedagogical Interventions Parents along with educators and policy makers are looking for technological solutions to the knowledge gap, whether perceived or real, associated with concerns regarding young people’s social media use. Likewise, technology and social media companies are rushing to develop and sell advice, safety filters and resources of all kinds to meet such parental needs (Clark; McCosker). This relatively under-researched field requires further exploration and dissociation from the discourse of risk and fear (Livingstone). Furthermore, in order to develop opportunities modelled on concepts of cooperative mentoring, such programs and interventions need to move away from hierarchical assumptions about the nature of expertise within family contexts. As Collin and Swist point out, online campaigns aimed at addressing young people and children’s safety and wellbeing “are often still designed by adult ‘experts’” (Collin and Swist). A cooperative mentoring approach within family contexts would align with recent use of co-design or participatory design within social and health research and policy (Collin and Swist). In order to think through the potential of cooperative mentorship approaches in relation to social media use within the family, we examine some of the digital resources available to parents.Prominent US cyber safety and digital citizenship program Cyberwise is a commercial website founded by Diana Graber and Cynthia Lieberman, with connections to Verizon Wireless, Google and iKeepSafe among many other partnerships. In addition to learning resources around topics like “Being a Responsible Citizen of the Digital World”, Cyberwise offers online and face to face workshops on “cyber civics” in California, emphasising critical thinking, ethical discussion and decision making about digital media issues. The organisation aims to educate and support parents and teachers in their endeavor to guide young people in civil and safe social media use. CyberWise’s slogan “No grown up left behind!”, and its program of support and education is underpinned by and maintains the notion of adults as lacking expertise and lagging behind young people in digital literacy and social media skills. In the process, it introduces an additional level of expertise in the cyber safety expert and software-based interventions. Through a number of software partners, CyberWise provides a suite of tools that offer parents some control in preventing cyberbullying and establishing norms for cyber safety. For example, Frienedy is a dedicated social media platform that fosters a more private mode of networking for closed groups of mutually known people. It enables users to control completely what they share and with whom they share it. The tool does not introduce any explicit parental monitoring mechanisms, but seeks to impose an exclusive online environment divested of broader social influences and risks – an environment in which parents can “introduce kids to social media on their terms when they are ready”. Although Frienedy does not explicitly present itself as a monitoring tool, it does perpetuate hierarchical forms of mentorship and control for parents. On the other hand, PocketGuardian is a parental monitoring service for tracking children’s social media use, with an explicit emphasis on parental control: “Parents receive notification when cyberbullying or sexting is detected, plus resources to start a conversation with their child without intruding child’s privacy” (the software notifies parents when it detects an issue but without disclosing the content). The tool promotes its ability to step in on behalf of parents, removing “the task of manually inspecting your child's device and accounts”. The software claims that it analyses the content rather than merely catching “keywords” in its detection algorithms. Obviously, tools such as PocketGuardian reflect a hierarchical mentorship model (and recognise the expertise asymmetry) by imposing technological controls. The software, in a way, fosters a fear of expertise deficiency, while enabling technological controls to reassert the parent-child hierarchy. A different approach is exemplified by the Australian based Young and Well Cooperative Research Centre, a “living lab” experiment – this is an overt attempt to reverse deliberate asymmetry. This pedagogical intervention, initially taking the form of an research project, involved four young people designing and delivering a three-hour workshop on social networking and cyber safety for adult participants (Third et al.). The central aim was to disrupt the traditional way adults and young people relate to each other in relation to social media and technology use and attempted to support learning by reversing traditional roles of adult teacher and young student. In this way ‘a non-hierarchical space of intergenerational learning’ was created (Third et al.). The result was to create a setting where intergenerational conversation helped to demystify social media and technology, generate familiarity with sites, improve adult’s understanding of when they should assist young people, and deliver agency and self-efficacy for the young people involved (7-8). In this way, young people’s expertise was acknowledged as a reflection of a cooperative or asymmetrical mentoring relationship in which adult’s guidance and support could also play a part. These lessons have been applied and developed further through a participatory design approach to producing apps and tools such as Appreciate-a-mate (Collin and Swist). In that project “the inclusion of young people’s contexts became a way of activating and sustaining attachments in regard to the campaign’s future use”(313).In stark contrast to the CyberWise tools, the cooperative mentoring (or participatory design) approach, exemplified in this second example, has multiple positive outcomes: first it demystifies social media use and increases understanding of the role it plays in young people’s (and adults’) lives. Second, it increases adults’ familiarity and comfort in navigating their children’s social media use. Finally, for the young people involved, it supports a sense of achievement and acknowledges their expertise and agency. To build sustainability into these processes, we would argue that it is important to look at the family context and cooperative mentorship as an additional point of intervention. Understood in this sense, cooperative and asymmetrical mentoring between a parent and child echoes an authoritative parenting style which is proven to have the best outcome for children (Baumrind), but in a way that accommodates young people’s technology expertise.Both programs analysed target adults (parents) as less skilful than young people (their children) in relation to social media use. However, while first case study, the technology based interventions endorses hierarchical model, the Living Lab example (a pedagogical intervention) attempts to create an environment without hierarchical obstacles to learning and knowledge exchange. Although the parent-child relationship is indubitably characterised by the hierarchy to some extent, it also assumes continuous negotiation and role fluctuation. A continuous process, negotiation intensifies as children age and transition to more independent media use. In the current digital environment, this negotiation is often facilitated (or even led) by social media platforms as additional agents in the process. Unarguably, digital parenting might implicate both technological and pedagogical interventions; however, there should be a dialogue between the two. Without presumed expertise roles, non-hierarchical, cooperative environment for negotiating social media use can be developed. Cooperative mentorship, as a concept, offers an opportunity to connect research and practice through participatory design and it deserves further consideration.ConclusionsPrevailing approaches to cyber safety education tend to focus on risk management and in doing so, they maintain hierarchical forms of parental control. Adhering to such methods fails to acknowledge young people’s expertise and further deepens generational misunderstanding over social media use. Rather than insisting on hierarchical and traditional roles, there is a need to recognise and leverage asymmetrical expertise within the family in regards to social media.Cooperative and asymmetrical mentorship happens naturally in the family and can be facilitated by and through social media. The inverted hierarchy of expertise we have described here puts both parents and children, in a position of constant negotiation over social media use. This negotiation is complex, relational, unpredictable, open toward emergent possibilities and often intensive. Unquestionably, it is clear that social media provides opportunities for negotiation over, and inversion of, traditional family roles. Whether this inversion of expertise is real or only perceived, however, deserves further investigation. This article formulates some of the conceptual groundwork for an empirical study of family dynamics in relation to social media use and rulemaking. The study aims to continue to probe the positive potential of cooperative and asymmetrical mentorship and participatory design concepts and practices. The idea of cooperative mentorship does not necessarily provide a universal solution to how families negotiate social media use, but it does provide a new lens through which this dynamic can be observed. Clearly family dynamics, and the parent-child relationship, in particular, can play a vital part in supporting effective digital citizenship and wellbeing processes. Learning about this spontaneous and natural process of family negotiations might equip us with tools to inform policy and practices that can help parents and children to collaboratively create ‘a networked world in which they all want to live’ (boyd). ReferencesAmbrosetti, Angelina, and John Dekkers. "The Interconnectedness of the Roles of Mentors and Mentees in Pre-Service Teacher Education Mentoring Relationships." Australian Journal of Teacher Education 35.6 (2010): 42-55. Naweed, Anjum, and Ambrosetti Angelina. "Mentoring in the Rail Context: The Influence of Training, Style, and Practicenull." Journal of Workplace Learning 27.1 (2015): 3-18.Australian Communications and Media Authority, Office of the Childrens eSafety Commissioner. Aussie Teens and Kids Online. Australian Communications and Media Authority, 2016. Baumrind, Diana. "Effects of Authoritative Parental Control on Child Behavior." Child Development 37.4 (1966): 887. boyd, danah. It's Complicated: The Social Lives of Networked Teens. New Haven: Yale University Press, 2014. Campos-Holland, Ana, Brooke Dinsmore, Gina Pol, Kevin Zevalios. "Keep Calm: Youth Navigating Adult Authority across Networked Publics." Technology and Youth: Growing Up in a Digital World. Eds. Sampson Lee Blair, Patricia Neff Claster, and Samuel M. Claster. 2015. 163-211. Clark, Lynn Schofield. The Parent App: Understanding Families in the Digital Age. New York: Oxford University Press, 2013. Collin, Philippa. Young Citizens and Political Participation in a Digital Society: Addressing the Democratic Disconnect. Palgrave Macmillan, 2015. Collin, Philippa, and Teresa Swist. "From Products to Publics? The Potential of Participatory Design for Research on Youth, Safety and Well-Being." Journal of Youth Studies 19.3 (2016): 305-18. Eby, Lillian T., Jean E. Rhodes, and Tammy D. Allen. "Definition and Evolution of Mentoring." The Blackwell Handbook of Mentoring: A Multiple Perspectives Approach. Eds. Tammy D. Allen and Lillian T. Eby. Malden, Mass.: Wiley-Blackwell, 2010. 7-20.FOSI. Parents, Privacy & Technology Use. Washington: Family Online Safety Institute, 2015. Hargittai, Eszter. "Digital Na(t)ives? Variation in Internet Skills and Uses among Members of the 'Net Generation'." Sociological Inquiry 80.1 (2010): 92-113.Hodkinson, Paul. "Bedrooms and Beyond: Youth, Identity and Privacy on Social Network Sites." New Media & Society (2015). Livingstone, Sonia. "More Online Risks for Parents to Worry About, Says New Safer Internet Day Research." Parenting for a Digital Future 2016.McCosker, Anthony. "Managing Digital Citizenship: Cyber Safety as Three Layers of Contro." Negotiating Digital Citizenship: Control, Contest and Culture. Eds. A. McCosker, S. Vivienne, and A. Johns. London: Rowman & Littlefield, forthcoming 2016. Nansen, Bjorn. "Accidental, Assisted, Automated: An Emerging Repertoire of Infant Mobile Media Techniques." M/C Journal 18.5 (2015). Nansen, Bjorn, et al. "Children and Digital Wellbeing in Australia: Online Regulation, Conduct and Competence." Journal of Children and Media 6.2 (2012): 237-54. Pew, Research Center. Parents, Teens and Digital Monitoring: Pew Research Center, 2016. Prensky, Marc. "Digital Natives, Digital Immigrants Part 1." On the Horizon 9.5 (2001): 1-6. Rainie, Harrison, and Barry Wellman. Networked: The New Social Operating System. Cambridge, Mass.: Cambridge, Mass.: MIT Press, 2012. Robards, Brady. "Leaving Myspace, Joining Facebook: ‘Growing up’ on Social Network Sites." Continuum 26.3 (2012): 385-98. Sorbring, Emma. "Parents’ Concerns about Their Teenage Children’s Internet Use." Journal of Family Issues 35.1 (2014): 75-96.Swist, Teresa, et al. Social Media and Wellbeing of Children and Young People: A Literature Review. Perth, WA: Prepared for the Commissioner for Children and Young People, Western Australia, 2015. Third, Amanda, et al. Intergenerational Attitudes towards Social Networking and Cybersafety: A Living Lab. Melbourne: Cooperative Research Centre for Young People, Technology and Wellbeing, 2011.Wang, Rong, Suzanne M. Bianchi, and Sara B. Raley. "Teenagers’ Internet Use and Family Rules: A Research Note." Journal of Marriage and Family 67.5 (2005): 1249-58.

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

Academic performance is an important aspect of functioning for all children, particularly during late childhood with the pending transition to high school and subsequent increase in academic demands. Research suggests that it is important for children in late childhood to achieve academically not only to aid their learning as schooling progresses, but also to reduce the likelihood of a range of short and long-term negative outcomes. Factors which affect academic performance have been explored in previous research, however there has been limited research attention given to how children’s relationships in late childhood may influence academic outcomes. While it is recognised that parents and teachers play important roles in children’s lives, and that teachers play a leading role in relation to children’s acquisition of academic skills and knowledge, the level of influence these key relationships have on academic performance scores in late childhood is largely unknown. The current study investigated the effect of Child-Parent and Child-Teacher Attachment relationships on academic performance.

Australia’s Joseph Gutnick is a billionaire, a diamond and gold miner, a political player, a philanthropist, and a rabbi. On October 20, 2000, Gutnick awoke in Victoria to find himself accused of tax evasion and money laundering by the American business magazine Barron’s. The article, “UnHoly Gains,” suggested that Gutnick had engaged in shady dealings with Nachum Goldberg, a Melbourne money launderer jailed in 2000 for washing AU$42 million in used notes through a bogus Israeli charity. Gutnick read the story, not in the print version of Barron’s but on the online version of its sister publication, “wsj.com,” a website on a server physically located in New Jersey. Gutnick was not the only Australian to read the story. Approximately seventeen hundred Australians subscribed to wsj.com, including many Australian business and finance leaders. An enraged Gutnick vehemently denied the illicit association with Goldberg. To protect his reputation, he sued Dow Jones & Company—the parent company of both Barron’s and the Wall Street Journal—in an Australian court, taking advantage of tough Australian libel laws unleavened by the U.S. First Amendment. The legal arguments in the Gutnick case mirrored those in the Yahoo litigation in France a few years earlier. Dow Jones argued that Australian courts were legally powerless (or “without jurisdiction”) to rule on the legality of information on a computer in the United States, even if it appeared in Australia. The Australian High Court, like the court in France, disagreed. For material published on the Internet, it stated, the place where the person downloads the material “will be the place where the tort of defamation is committed.” Within two years of this decision, Dow Jones agreed to pay Gutnick AU$180,000 in damages and AU$400,000 in legal fees to settle the case. It also issued this retraction: “Barron’s has no reason to believe Mr. Gutnick was ever a customer of Mr. Goldberg, and has no reason to believe that Mr. Gutnick was a money laundering customer of, or had any criminal or other improper relationship with, Mr. Goldberg.”