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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Jackson, Stephen James. "“Not in the business of indoctrination”: religious education in South Australian public schools, 1968–1980." History of Education Review 49, no. 2 (October 16, 2020): 249–62. http://dx.doi.org/10.1108/her-01-2020-0006.

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Анотація:

PurposeThis paper explores religious education (RE) in South Australia from 1968–1980. It focuses especially on the collapse of the RE settlement from 1968–1972 and the controversial legislation and subsequent curricula emerging from changes to the Education Act in 1972.Design/methodology/approachThis paper draws upon archival materials, published sources from the South Australian Institute of Teachers, the South Australian Education Department and the Religious Education Project Team, as well as an interview with Malcolm McArthur, one of the most influential figures in the controversy.FindingsFollowing the collapse of religious instruction from 1968–1972, the Minister of Education quickly passed legislation regarding a new course of religious education. A major controversy subsequently broke out over the appropriateness and design of a new programme of religious education. Educators attempted to design an educationally sound programme of RE that would avoid the problem of indoctrination. Ultimately, a new programme was created that satisfied neither proponents nor opponents of religion in state schools, and General Religious Teaching gradually faded from South Australian classrooms by 1980.Originality/valueThe article engages with broader debates on the nature of secularity in Australian history. In particular, it complicates the political-institutional approach developed by Damon Mayrl by stressing the agency and significance of elite educational and religious actors in the creation of new secular settlements. It also provides a useful addition to an older South Australian historiography by utilising newly available sources on the topic.

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2

Mayrl, Damon. "Administering Secularization: Religious Education in New South Wales since 1960." European Journal of Sociology 52, no. 1 (April 2011): 111–42. http://dx.doi.org/10.1017/s000397561100004x.

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AbstractThis paper examines the development of religious education policy in the government schools of New South Wales (Australia) since 1960. The New South Wales religious education curriculum features three components: (1) teacher-led “general religious education” (gre); (2) right-of-entry denominational instruction provided by visiting clergy (“special religious education”, or sre); and (3) occasional additional devotional exercises such as hymns and prayers. Between 1960 and 1980, this system underwent a partial secularization. gre was transformed from a straightforward course in Christianity built around government-produced Scripture readers to a flexible curricular component built around the academic study of multiple religions. At the same time, sre was strengthened and had its position in the curriculum secured; and devotional exercises were allowed to continue only in those settings where they formed an “appropriate” match with the community. I find that “secularizing” reforms were most consistently driven by teachers and administrators with practical motives: avoiding controversy, improving working conditions, and facilitating class management. This finding both challenges and complements recent works that interpret secularization as a political process driven by politicians and professionals primarily interested in enhancing their power or prestige at the expense of religious actors.

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3

Chia, Joy. "Intercultural interpretations: making public relations education culturally relevant." Journal of University Teaching and Learning Practice 6, no. 1 (January 1, 2009): 46–56. http://dx.doi.org/10.53761/1.6.1.5.

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Public relations educators delivering courses to international students find that each cohort of students interprets and understands public relations theory and its application to practice according to their respective cultures. The premise of this paper is to reflect on some of the interpretations and expectations of public relations students enrolled in postgraduate master classes from 2003 to 2007 in Singapore, Malaysia and Australia, at the University of South Australia. The Australian masters’ classes include cohorts of international students from diverse cultures. This paper suggests that public relations educators need to adapt their style of delivery and methods of assessment to facilitate optimum engagement of diverse groups of students taking account their varied political, religious and social backgrounds that shape their thinking and perception of public relations theory and practice.

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4

Clyne, Michael. "Bilingual Education—What can We Learn from the Past?" Australian Journal of Education 32, no. 1 (April 1988): 95–114. http://dx.doi.org/10.1177/000494418803200106.

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This paper shows that bilingual education has a long tradition in Australia. In the 19th century, primary and secondary schools operating German-English, French-English or Gaelic-English programs, or ones with a Hebrew component, existed in different parts of Australia. The most common bilingual schools were Lutheran rural day schools but there were also many private schools. They believed in the universal value of bilingualism, and some attracted children from English-speaking backgrounds. Bilingual education was for language maintenance, ethno-religious continuity or second language acquisition. The languages were usually divided according to subject and time of day or teacher. The programs were strongest in Melbourne, Adelaide and rural South Australia and Victoria. In Queensland, attitudes and settlement patterns led to the earlier demise of bilingual education. The education acts led to a decline in bilingual education except in elitist girls or rural primary schools and an increase in part-time language programs. Bilingual education was stopped by wartime legislation. It is intended that bilingualism can flourish unless monolingualism is given special preference.

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5

Rayner, Wendy, Scott Hawkins, and Haydn Lush. "Chaplaincy in South Australian State Schools." Journal of Christian Education os-48, no. 1 (May 2005): 25–30. http://dx.doi.org/10.1177/002196570504800105.

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6

Young, Marisa. "From T.T. Reed’s Colonial Gentlemen to Trove: Rediscovering Anglican Clergymen in Australia’s Colonial Newspapers." ANZTLA EJournal, no. 11 (April 19, 2015): 74–88. http://dx.doi.org/10.31046/anztla.vi11.268.

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T. T. Reed’s pioneering book on the lives of Anglican clergymen in South Australia is still an important guide to the contribution made by these men to the expansion of educational opportunities for children. However, the development of Trove by the National Library of Australia has provided new ways of tracing the educational activities of Anglican clergymen in Australia. Researchers have frequently acknowledged the importance of the roles played by Protestant ministers of religion in the expansion of primary and secondary education during the nineteenth century. Much of the focus of this research work in religious history and educational history has been linked to the contribution of Protestant clergymen in educational administrations, either through leadership roles as headmasters or through participation in activities established by school boards or councils. Numerous Protestant ministers of religion developed high profile roles during the early growth of non-government as well as government-supported primary and secondary schools in colonial South Australia. This article will emphasise the ways that information searches using Trove can highlight forgotten aspects of educational activities undertaken by clergymen. It will focus on the activities of three ministers from the Church of England who combined their parish duties in the Diocese of Adelaide with attempts to run schools funded by private fees. Their willingness to undertake teaching work in this way thrust them into the secular world of an emerging Australian education market, where promotional activity through continuous newspaper advertising was part of the evolution of early models of educational entrepreneurship. These clergymen faced considerable competition from private venture schools as well as government-supported schools in the colonial capital. This article will also highlight gender issues associated with their promotional activities, as each minister used different definitions of gender in order to build supportive social networks for their schools and attract attention to their teaching activities.

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7

Peterson, Paula. "Patients’ cultural and spiritual explanatory models in health encounters: a focus on the efficacy of cancer prevention strategies in women from South Sudan." Australian Journal of Primary Health 26, no. 3 (2020): 227. http://dx.doi.org/10.1071/py19229.

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This qualitative study examined non-clinical factors that affect health, namely the cultural and spiritual beliefs of the patient. The study focuses on women from South Sudan. Although the overt religious adherence of these women is familiar to mainstream Australia (i.e. Christian), they are culturally diverse from the mainstream. The experiences of five women were documented. These women, all regarded as community leaders, were also asked about their assessment of the views of the wider community of women from South Sudan. This study informs targeted health promotion messages for a significant community in Australia. It is anticipated that the findings of this research, although not generalisable to the whole South Sudanese community or to all those with a refugee background, will provide important information to guide the development of culturally appropriate health care into the future. The findings point to the need for enhanced clinical education around communication, especially in relation to understanding the patients’ explanatory models of health. The findings have implications for patient education strategies. Finally, the findings reinforce the importance of engaging the community in the development of those strategies and ensuring their input into further research.

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8

Macallan, Brian. "The Openseminary Methodology: Practical Theology as Personal, Local and Transformative." Religions 12, no. 8 (August 17, 2021): 652. http://dx.doi.org/10.3390/rel12080652.

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

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9

Fauk, Nelsensius Klau, Anna Ziersch, Hailay Gesesew, Paul Ward, Erin Green, Enaam Oudih, Roheena Tahir, and Lillian Mwanri. "Migrants and Service Providers’ Perspectives of Barriers to Accessing Mental Health Services in South Australia: A Case of African Migrants with a Refugee Background in South Australia." International Journal of Environmental Research and Public Health 18, no. 17 (August 24, 2021): 8906. http://dx.doi.org/10.3390/ijerph18178906.

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International mobility has increased steadily in recent times, bringing along a myriad of health, social and health system challenges to migrants themselves and the host nations. Mental health issues have been identified as a significant problem among migrants, with poor accessibility and underutilisation of the available mental health services (MHSs) repeatedly reported, including in Australia. Using a qualitative inquiry and one-on-one in-depth interviews, this study explored perspectives of African migrants and service providers on barriers to accessing MHSs among African migrants in South Australia. The data collection took place during the COVID-19 pandemic with lockdown and other measures to combat the pandemic restricting face to face meetings with potential participants. Online platforms including Zoom and/or WhatsApp video calls were used to interview 20 African migrants and 10 service providers. Participants were recruited from community groups and/or associations, and organisations providing services for migrants and/or refugees in South Australia using the snowball sampling technique. Thematic framework analysis was used to guide the data analysis. Key themes centred on personal factors (health literacy including knowledge and the understanding of the health system, and poor financial condition), structural factors related to difficulties in navigating the complexity of the health system and a lack of culturally aware service provision, sociocultural and religious factors, mental health stigma and discrimination. The findings provide an insight into the experiences of African migrants of service provision to them and offer suggestions on how to improve these migrants’ mental health outcomes in Australia. Overcoming barriers to accessing mental health services would need a wide range of strategies including education on mental health, recognising variations in cultures for effective service provision, and addressing mental health stigma and discrimination which strongly deter service access by these migrants. These strategies will facilitate help-seeking behaviours as well as effective provision of culturally safe MHSs and improvement in access to MHSs among African migrants.

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10

Hobson, Peter, and John Edwards. "A Liberal Education Rationale for Studies of Religion Programs and its Application to Courses in Three Australian States." Australian Journal of Education 38, no. 3 (November 1994): 282–99. http://dx.doi.org/10.1177/000494419403800307.

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By 1992, all Australian states offered religious studies as a matriculation subject in response to a growing community perception of its importance. The rationale for offering these courses has been strongly promoted in terms of their educational value rather than for any intention to proselytise or promote commitment to faith. Although there are a number of possible justifications for such programs, we argue that the rationale for studies of religion is best situated within the liberal education tradition. What also needs to be asked in relation to these courses is the extent to which they identify three significant philosophical issues arising in the study of religion: scepticism, exclusivity and relativism. This article applies these criteria in an assessment of studies of religion courses in New South Wales, Queensland, and Victoria.

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11

Church, Rick. "Case Notes Accreditation: Substitute Care Programmes for Children. A Step Forward." Children Australia 12, no. 4 (1987): 17–18. http://dx.doi.org/10.1017/s0312897000001636.

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A history of children's welfare services in Australia demonstrates the significant and on-going role of the non-government sector. This is particularly true within New South Wales. Many programmes, frequently under the auspice of mainstream religious institutions, were established early in response to critical social needs. These programmes routinely developed in isolation from each other, often with primary ties only to the auspice body and the local community. Some things are slow to change.Today the non-government sector is an amorphous collective of agencies with highly variable philosophical under pinnings, welfare ideologies, resources and competency levels.We have learned a great deal about the needs of children, the process of change, and competency in service delivery (within a specific statutory umbrella). Our new knowledge is yet to be consistently reflected in practice.

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12

Lewis, Tania. "Adventures in love, risk and romance: Navigating post-traditional social relations on Indian dating shows." European Journal of Cultural Studies 20, no. 1 (July 24, 2016): 56–71. http://dx.doi.org/10.1177/1367549416640551.

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In recent years, Indian TV screens have seen a proliferation of reality shows focused on romance and dating. This essay examines a range of dating formats arguing that such shows offer rich insights into the ways in which contemporary Indian media culture is negotiating and promoting models of gendered individualism and ‘enterprising’ modes of selfhood. Drawing upon data from a study funded by the Australian Research Council on lifestyle and reality TV in South East Asia, our analysis focuses on the complex relationship between the ideals of aspirational modernity and choice-based selfhood promoted by these shows and the realities of ongoing gendered social and economic inequities and the continued cultural potency of religious and familial notions of duty.

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13

Waniganayake, Manjula, Fay Hadley, Matthew Johnson, Paul Mortimer, Tadgh McMahon, and Kathy Karatasas. "Maintaining culture and supporting cultural identity in foster care placements." Australasian Journal of Early Childhood 44, no. 4 (September 11, 2019): 365–77. http://dx.doi.org/10.1177/1836939119870908.

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This article reports on an exploratory study about maintaining and supporting the cultural identity of children from culturally and linguistically diverse family backgrounds in foster care placements. In this study, we spoke with foster carers and caseworkers who respectively live and work with children from culturally and linguistically diverse backgrounds in the state of New South Wales. Foster care is one of the most common placement types in out-of-home care where a child or young person is placed with an alternative caregiver on a temporary or long-term basis, usually due to neglect or abuse. The importance of nurturing a sense of belonging through cultural, linguistic and religious affiliations is recognised in Australian curriculum policies that guide teachers in early childhood and school settings. Teachers, however, may not be fully aware of their potential contribution in supporting these children to maintain their connections with their cultural heritage. Our findings provide evidence for extending the public discourse on cultural responsiveness and supporting cultural maintenance in foster care placements. We consider implications for foster care practice and future research involving key stakeholders such as children and young people in care, as well as teachers in early childhood and school settings.

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14

Gurko, T. A., M. S. Mamikonian, and E. K. Biyzhanova. "THE STUDIES OF GENDER IDEOLOGY OF THE YOUTH: THE REVIEW OF FOREIGN PUBLICATIONS." Sociology of Medicine 17, no. 2 (December 15, 2018): 104–13. http://dx.doi.org/10.18821/1728-2810-2018-17-2-104-113.

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The article presents the results of foreign studies of gender ideology of students for a number of valuable social demographic variables. In the first part of publication the studies describing dynamics of gender ideology in various countries are analyzed. In the process of modernization of the Eastern Asia (China, Taiwan, South Korea, Japan), India and Indonesia female population is involved in work outside of home, a trend of egalitarianisation of gender relationship and spreading of families with two breadwinners. During transition from socialist to liberal states in the countries of the Eastern Europe the impact of religious conservative family’s values on the youth is less significant than that of Western ideas of individualization and permissiveness. In the developed countries (USA, Europe, Australia, Canada) gender revolution resulted in diversity of gender ideologies. At least in the European countries five models are fixed empirically: egalitarian, egalitarian essentialism, intensive parenthood, moderate conservative ideology. The second part of article presents the analysis of studies of attitudes of students in areas of gender and marriage and family relationships carried out in various countries that established that gender and religious identity are the major differentiating variables. The other characteristics such as urban rural origin, structure of parents' family, coeducation and separate education are less significant. The attitudes of the youth concerning social roles of males and females and future marriage are changing effected by peers, mass culture and personal experience. The conclusion is derived that in spite of more conservative attitudes of male youths factually in all countries, a slow convergence of views of male and female youths among well-educated strata. The denominational membership remains the main differential factor

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15

DICKEY, BRIAN. "Christianity in South Australia." Journal of Religious History 16, no. 3 (June 1991): 349–53. http://dx.doi.org/10.1111/j.1467-9809.1991.tb00676.x.

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16

Selby Smith, Chris. "Health services management education in South Australia." Australian Health Review 18, no. 4 (1995): 15. http://dx.doi.org/10.1071/ah950015.

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In December 1994 the Australian College of Health Service Executives (SABranch) sought ?a needs analysis for health management training programs withinSouth Australia?. Although the college was interested in a range of matters, thecentral issue was whether the current Graduate Diploma in Health Administration(or a similar course) would continue to be provided in Adelaide. The college providedbackground material and discussions were held with students, the health industry,relevant professional associations and the universities. This commentary sets out someof the background factors and my conclusions, which have been accepted by the SouthAustralian authorities.

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17

Rutland, Suzanne D. "Creating Transformation: South African Jews in Australia." Religions 13, no. 12 (December 6, 2022): 1192. http://dx.doi.org/10.3390/rel13121192.

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Since the 1960s Australian Jewry has doubled in size to 117,000. This increase has been due to migration rather than natural increase with the main migration groups being South Africans, Russians, and Israelis. Of the three, the South Africans have had the most significant impact on Australian Jewry—one could argue that this has been transformative in Sydney and Perth. They have contributed to the religious and educational life of the communities as well as assuming significant community leadership roles in all the major Jewish Centres where they settled. This results from their strong Jewish identity. A comparative study undertaken by Rutland and Gariano in 2004–2005 demonstrated that each specific migrant group came from a different past with a different Jewish form of identification, the diachronic axis, which impacted on their integration into Jewish life in Australia, the synchronic axis as proposed by Sagi in 2016. The South Africans identified Jewishly in a traditional religious manner. This article will argue that this was an outcome of the South African context during the apartheid period, and that, with their stronger Jewish identity and support for the Jewish-day- school movement, they not only integrated into the new Australian-Jewish context; they also changed that context.

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18

Hughes, Philip. "Lay Leadership in Sparsely Populated Rural Australia: Uniting Churches in South Australia." Rural Theology 8, no. 1 (June 19, 2010): 9–21. http://dx.doi.org/10.1558/ruth.v8i1.9.

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19

Melville, Lynda. "Dealing with Emotions Education Department of South Australia South Australia, Darlington Materials Development Centre, 1992." Behaviour Change 10, no. 2 (June 1993): 111–12. http://dx.doi.org/10.1017/s0813483900005659.

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20

Southcott, Jane. "Curriculum Stasis: Gratton in South Australia." Research Studies in Music Education 14, no. 1 (June 2000): 50–60. http://dx.doi.org/10.1177/1321103x0001400105.

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21

Fielke, Simon J., and Douglas K. Bardsley. "The importance of farmer education in South Australia." Land Use Policy 39 (July 2014): 301–12. http://dx.doi.org/10.1016/j.landusepol.2014.02.006.

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22

Darvall, Ken. "Alive and Well: Aboriginal Education in South Australia." Australian Journal of Indigenous Education 18, no. 5 (November 1990): 9–14. http://dx.doi.org/10.1017/s1326011100600443.

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During a four-week period in March and April, 1990, I had the opportunity to visit several Aboriginal and mainstream public schools in South Australia as part of a Fellowship sponsored by the New South Wales Department of School Education.The selection of South Australia as a location to visit was recommended to the author by various colleagues in Aboriginal education who considered that “many fine things were happening” in South Australia in the area of Aboriginal education. My impressions confirmed what I had been told by others.

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23

JONES, DAVID. "THE EVOLUTION OF PLANNING EDUCATION IN SOUTH AUSTRALIA." Australian Planner 37, no. 2 (January 2000): 70–75. http://dx.doi.org/10.1080/07293682.2000.9657880.

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24

SCHUMANN, RUTH. "The Catholic Priesthood of South Australia, 1844-1915." Journal of Religious History 16, no. 1 (June 1990): 51–73. http://dx.doi.org/10.1111/j.1467-9809.1990.tb00649.x.

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25

Krisjansen, Ivan, and Barbara Lapins. "Gifted Education in South Australia: The emerging student aristocracy." Discourse: Studies in the Cultural Politics of Education 22, no. 1 (April 2001): 49–66. http://dx.doi.org/10.1080/01596300120039759.

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26

Leverenz, Peter. "Australian studies in the South Australia certificate of education." Journal of Australian Studies 15, no. 29 (June 1991): 6–11. http://dx.doi.org/10.1080/14443059109387051.

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27

Pickett, Bronte, and Scott Polley. "Investigating The History Of Outdoor Education In South Australia." Journal of Outdoor and Environmental Education 5, no. 2 (April 2001): 49–53. http://dx.doi.org/10.1007/bf03400734.

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28

Peppard, Judith. "Culture wars in South Australia: the sex education debates." Australian Journal of Social Issues 43, no. 3 (March 2008): 499–516. http://dx.doi.org/10.1002/j.1839-4655.2008.tb00115.x.

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Hawkins, Russell M. F., and Freda Briggs. "Early childhood experiences of men sexually abused as children." Children Australia 20, no. 2 (1995): 18–23. http://dx.doi.org/10.1017/s1035077200004466.

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A study which reported information obtained from male child molesters and from the male victims of child abuse has recently been completed. When the results of this study were released, they attracted considerable media attention. Unfortunately the media reports were often inaccurate. The page 1 headline on the South Australian edition of the Australian (Powell, 6/1/95), for example said ‘One in two molesters cites abuse by Catholics’. This is incorrect. Furthermore, the media reports tended to unduly focus on issues to do with abuse by religious authorities and they failed to provide detail about other aspects of the study. In order to correct misinformation spread by the media, we present a short description of the study.

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30

Hardwick-Franco, Kathryn Gay. "Flexible education in Australia." Higher Education, Skills and Work-Based Learning 8, no. 3 (August 13, 2018): 259–73. http://dx.doi.org/10.1108/heswbl-02-2018-0019.

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Purpose The purpose of this paper is twofold: first, to explore the extent to which the South Australian flexible learning option (FLO) secondary school enrolment strategy supports some of the most vulnerable and disengaged students to simultaneously engage in secondary- and higher-education, skills and work-based learning; second, to explore the degree to which this FLO enrolment strategy addresses the United Nations (UN) principles of responsible management education and 17 sustainable development goals. Design/methodology/approach The approach includes a practice perspective, field-notes and documents analysis. Findings This paper finds the flexibility inherent in the FLO enrolment strategy goes some way to addressing inequity in education outcomes amongst those who traditionally disengage from education and work-based learning. Findings also highlight ways in which the FLO enrolment strategy addresses some of the UN principals and 17 goals. Research limitations/implications This paper supports the work of HESWBL by calling for future research into the long-term benefits of flexible education strategies that support HESWBL, through exploring the benefits to young people, from their perspective, with a view to providing accountability. Social implications The paper offers an example of a way a practice perspective can explore an education strategy that addresses “wicked problems” (Rittel and Webber, 1973). Currently, “wicked problems” that pervade member countries of the Organisation for Economic Co-operation and Development include intergenerational poverty, under-education and unemployment. Originality/value This paper is valuable because it explores from a practice perspective, how a secondary education enrolment strategy supports vulnerable students engage in their secondary schooling, while simultaneously supporting students achieve higher education, skills and work-based learning.

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31

Whitehead, Kay. "German Schools and Teachers in Nineteenth‐Century South Australia." Paedagogica Historica 37, no. 1 (January 2001): 55–68. http://dx.doi.org/10.1080/0030923010370104.

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Trethewey, Lynne. "Lucy Spence Morice: ‘mother of kindergartens’ in South Australia." History of Education Review 37, no. 2 (October 14, 2008): 14–25. http://dx.doi.org/10.1108/08198691200800007.

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33

Preston, Lesley. "Voices from technical education: Shepparton South Technical School, Victoria, Australia." History of Education Review 37, no. 2 (October 14, 2008): 26–39. http://dx.doi.org/10.1108/08198691200800008.

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34

Duong, Karen. "Disaster education and training of emergency nurses in South Australia." Australasian Emergency Nursing Journal 11, no. 4 (November 2008): 213. http://dx.doi.org/10.1016/j.aenj.2008.09.056.

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Duong, Karen. "Disaster education and training of emergency nurses in South Australia." Australasian Emergency Nursing Journal 12, no. 3 (August 2009): 86–92. http://dx.doi.org/10.1016/j.aenj.2009.05.001.

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36

Talukdar, Joy, Tania Aspland, and Poulomee Datta. "Sex education in South Australia: the past and the present." Sex Education 13, no. 1 (January 2013): 107–16. http://dx.doi.org/10.1080/14681811.2012.681037.

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37

Bulbeck, Chilla. "The ‘white worrier’ in South Australia." Journal of Sociology 40, no. 4 (December 2004): 341–61. http://dx.doi.org/10.1177/1440783304048379.

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Анотація:

In his analysis of ‘paranoid nationalism’, Hage (2003: xii, 2) coins the figure of the ‘white worrier’ to identify how white Australians marginalized by the inequalities of economic rationalism and globalization displace their anxieties onto even weaker ‘others’, Aboriginal people and migrants, particularly refugees. Hage’s ideas are applied to the discourses used by young South Australians when they discuss Australian multiculturalism, immigration and reconciliation. Hage’s suggestion that white worrying is the response of the white working class male to his economic and ideological marginalization is only partially supported in this sample of young people. While those from non-English speaking and Indigenous backgrounds are much less likely to be ‘paranoid nationalists’, fear and loathing of the other are expressed across the socio-economic spectrum of young ‘white’ Australians, with exposure to a university education, either on the part of respondents or their parents, being the main antidote to hostile attitudes to the ‘other’.

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Kumar, P. Pratap. "Religious Pluralism and Religion Education in South Africa." Method & Theory in the Study of Religion 18, no. 3 (2006): 273–93. http://dx.doi.org/10.1163/157006806778553534.

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D'Onise, Katina, John W. Lynch, and Robyn A. McDermott. "Lifelong Effects of Attendance at Kindergarten Union Preschools in South Australia." Australian Journal of Education 54, no. 3 (November 2010): 307–24. http://dx.doi.org/10.1177/000494411005400306.

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Bills, Andrew, and Nigel Howard. "Social inclusion education policy in South Australia: What can we learn?" Australian Journal of Education 61, no. 1 (February 3, 2017): 54–74. http://dx.doi.org/10.1177/0004944116689165.

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In this article, we interrogate the policy assumptions underlying a significant South Australian public education re-engagement initiative called Flexible Learning Options, formulated within South Australia’s social inclusion policy agenda, beginning in 2006. To this end, we applied Baachi’s ‘What’s the Problem Represented to be?’ policy analysis framework to a historical range of departmental Flexible Learning Options policy documents and evaluations to uncover how Flexible Learning Options (1) understands the problem of early school leaving, (2) defines the notion of being an ‘at risk’ young person and (3) interprets and enacts the intervention process for young people identified as ‘at risk’ of early school leaving. Our policy analysis indicates re-engagement in learning – as measured by improved retention – to be the key Flexible Learning Options policy driver, with schools ‘silently’ positioned as a significant part of the retention in learning problem. The Flexible Learning Options engagement in learning intervention directed at ‘high-risk’ students’ works to remove them from schools into places where personalised support and an alternative curriculum are made available. ‘Lower risk’ students are given a combination of in-school and off-school learning options. Our What’s the Problem Represented to be? analysis also reveals that (1) the notion of ‘risk’ is embodied within the young person and is presented as the predominant cause of early school leaving; (2) how the educational marketplace could work to promote Flexible Learning Options enrolment growth has not been considered; (3) schools are sidelined as first choice engagement options for ‘high-risk’ young people, (4) secondary school redesign and family intervention as alternative reengagement strategies have largely been ignored and (5) through withdrawal from conventional schooling, the access of many Flexible Learning Options to students to an expansive curriculum delivered by teachers within well-resourced school learning architectures has been constrained.

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41

Chalmers, Denise, and Simone Volet. "Common Misconceptions about Students from South‐East Asia Studying in Australia." Higher Education Research & Development 16, no. 1 (April 1997): 87–99. http://dx.doi.org/10.1080/0729436970160107.

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Nguyen, Tho Ngoc. "Hakka identity and religious transformation in South Vietnam." Asian Education and Development Studies 9, no. 1 (September 23, 2019): 56–66. http://dx.doi.org/10.1108/aeds-01-2018-0019.

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Purpose Most of 823,000 ethnic Chinese people are living in Southern Vietnam among distinct dialectical groups. Each maintains its own pantheon of gods; the majority worships standardized Thien Hau. The Hakka in Buu Long are the only group that worships the craft-master gods. This difference creates a challenging gap between the subgroups and reveals the unorthodox nature of the Hakka’s traditions. The purpose of this paper is investigate the continuous efforts to achieve “evolving standardization” and solidarity through the charismatic efforts of the local Hakka elites in Buu Long by their liturgical transformation. Design/methodology/approach The study further discusses the multilateral interaction and hidden discourses by applying Watson’s (1985) theory of standardization and orthodoxy as well as Weller’s (1987) concept of context-based interpretation. Findings Truthfully, when facing pressures, the Hakka in Southern Vietnam decided to transform their non-standard worship of the craft masters into a more integrative model, the Thien Hau cult, by superimposing the new cult on the original platform without significant changes in either belief or liturgical practice. The performance shows to be the so-called “the caterpillar’s spirit under a butterfly’s might” case. Research limitations/implications The transformation reveals that the Hakka are currently in their endless struggles for identity and integration, even getting engaged in a pseudo-standardization. Social implications This Hakka’s bottom-up evolutionary standardization deserves to be responded academically and practically. Originality/value The paper begins with a setting of academic discussions by western writers in this area and then moves on to what makes the practical transformation, how does it happen, and what discourses are hidden underneath.

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Moyle, Richard M., and Catherine J. Ellis. "Aboriginal Music: Education for Living. Cross-Cultural Experiences from South Australia." Ethnomusicology 31, no. 1 (1987): 155. http://dx.doi.org/10.2307/852307.

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Wild, Stephen A. "Aboriginal music: Education for living. Cross-cultural experiences from South Australia." Musicology Australia 9, no. 1 (January 1986): 66–69. http://dx.doi.org/10.1080/08145857.1986.10415166.

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Jose, Jim. "Drawing the Line: Sex Education and Homosexuality in South Australia, 1985." Australian Journal of Politics and History 45, no. 2 (June 1999): 197–212. http://dx.doi.org/10.1111/1467-8497.00062.

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46

KNOX, CHRISTINE. "An Historical Perspective of Continuing Nurse Education in Rural South Australia." Australian Journal of Rural Health 1, no. 1 (November 1992): 11–16. http://dx.doi.org/10.1111/j.1440-1584.1992.tb00057.x.

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47

Gibson, Sally. "The language of the right: sex education debates in South Australia." Sex Education 7, no. 3 (August 2007): 239–50. http://dx.doi.org/10.1080/14681810701448036.

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Yusuf, Farhat, and Dora Briggs. "Abortion in South Australia, 1971–86: an update." Journal of Biosocial Science 23, no. 3 (July 1991): 285–96. http://dx.doi.org/10.1017/s0021932000019350.

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SummaryOfficial statistics on abortion in South Australia for the period 1971–86 are analysed in terms of incidence, age of patients and nuptiality, reasons for abortion, method of termination, period of gestation, previous abortions and concurrent sterilisation. Demographic implications are discussed and recommendations are made for more education and counselling, especially for younger and unmarried women for whom the incidence of abortion seems to be rising.

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Tesoriero, Frank, and Abel Rajaratnam. "Partnership in education." International Social Work 44, no. 1 (January 2001): 31–41. http://dx.doi.org/10.1177/002087280104400104.

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A partnership intended to be of educational mutual benefit has been developed between the School of Social Work and Social Policy of the University of South Australia and the Rural Unit for Health and Social Affairs, Tamil Nadu, India. The challenge of developing a mutually beneficial partnership between north and south, given the inequality in wealth that exists between the two, is a critical component in an ethically based relationship, most especially when it includes a profession that espouses social justice as a central value.

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Babie, Paul. "Religious Freedom and Education in Australian Schools." Laws 10, no. 1 (January 30, 2021): 7. http://dx.doi.org/10.3390/laws10010007.

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This article examines the constitutional allocation of power over primary and secondary education in Australia, and the place of and protection for freedom of religion or belief (FoRB) in Australian government and religious non-government schools. This article provides both an overview of the judicial treatment of the constitutional, legislative, and common law protection for FoRB and a consideration of emerging issues in religious freedom in both government and religious non-government schools, suggesting that the courts may soon be required to provide guidance as to how the available protections operate in both settings.

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