Secularism exhausted? : non-indigenous postcolonial discourses and the question of aboriginal religion

[No Abstract]

Identity and autonomy of the indigenous community within Christianity

[No Abstract]

Melbourne's indigenous plants movement : the return of the natives

This thesis examines Greater Melbourne’s indigenous plants movement from the 1930s to the early twenty first century. It demonstrates the important scientific and educational role of the public intellectual, Professor John Turner, and of the Melbourne University Botany School which he led for thirty five years. The case study of the movement within the City of Sandringham and its successor the City of Bayside reveals how the inhabitants of an urbanised are responded to threats to the indigenous trees and wildflowers of their neighbourhood, stimulating botanists to assist them and using political means in order to achieve their conservation objectives. The thesis draws upon a range of local archives, conservation literature and private papers.

Narratives and landscapes : their capacity to serve indigenous knowledge interests

The thesis is a culmination of my research which drew on tyangi wedi tjan Rak Mak Mak Marranunggu and Marrithiel knowledge systems. These awa mirr spiritual knowledge systems have guided our Pilu for millennium and have powerful spiritual affiliation to the land and our continued presences. The understandings of the spiritual connectedness and our practices of relatedness have drawn on Pulitj, our deep awa mirr spiritual philosophy that nourishes us on our country. This philosophy gave us our voice and our presence to act in our own ways of knowing and being on the landscapes created by the Western bureaucratic systems of higher education in Australia to bring forth our Tyikim knowledge systems to serve our own educational interests. From this spiritual ‘Puliyana kunun’ philosophical position the thesis examines colonising constructions of Tyikim peoples, Tyikim knowledge systems in education, Tyikim research and access to higher education for Tyikim students. From the research, it is argued that the paradigm, within which the enclave-derived approach to Indigenous higher education is located, is compatible with the normalising imperialistic ideology of higher education. The analysis of the Mirrwana/Wurrkama participatory action research project, central to the research, supported an argument for the Mirrwana/Wurrkama model of Indigenous higher education. Further analysis identified five key pedagogical principles embedded within this new model as metaphorically equivalent to wilan~bu of the pelangu. The thesis identifies the elements of the spirituality of the narrative exposed in the research-in-action through the “Marri kubin mi thit wa!”. This is a new paradigm for Tyikim participation in higher education within which the Mirrwana/Wurrkama model is located. Finally, the thesis identifies the scope for Tyikim knowledge use in the construction of contemporary ‘bureaucratic and institutionalised’ higher education ngun nimbil thit thit teaching and learning experiences of Tyikim for the advancement of Tyikim interests. Here the tyangi yigin tjan spiritual concepts of narrative and landscape are drawn upon both awa mirr metaphorically and in marri kubin mi thit wa Tyikim pedagogical practice.

Indigenous values informing curriculum and pedagogical praxis

As an Indigenous research study into the cultural quality of Indigenous education this thesis focuses on the proposition that mainstream education marginalises Indigenous learners because of its entrenchment in the Western worldview. The thesis opens with an analysis of the cultural dynamics of Indigenous values, the politics of Indigenous identity, and the hegemonic constraints of West-centric knowledge. This analysis is then drawn upon to critically examine the cultural predisposition of mainstream education. The arguments proffered through this critical examination support the case that Indigenous learners would prosper culturally and educationally by having access to educational programmes centred within an Indigenous cultural framework, thereby addressing the dilemma of lower Indigenous retentions rates. This research study was conducted using a qualitative Indigenous methodology specifically designed by the researcher to reflect the values and cultural priorities of Indigenous Australians. Collective partnership was sought from Indigenous Australians, whom the researcher respected as Indigenous stakeholders in the research. Collegial participation was also sought from non-Indigenous educators with significant experience in teaching Indigenous learners. The research process involved both individual and group sessions of dialogic exchange. With regard to the Indigenous sessions of dialogic exchange, these resulted in the formation of a composite narrative wherein Indigenous testimony was united to create a collective Indigenous voice. Through this research study it was revealed that there is indeed a stark and deep-seated contrast between the value systems of Indigenous and non-Indigenous Australia. This contrast, it was found, is mirrored in the cultural dynamics of education and the polemics of knowledge legitimacy. The research also revealed that Australia’s mainstream education system is intractably an agent for the promulgation of Western cultural values, and as such is culturally disenfranchising to Indigenous peoples. This thesis then concludes with an alternative and culturally apposite education paradigm for Indigenous education premised on Indigenous values informing curriculum and pedagogical praxis. This paradigm specifically supports independent Indigenous education initiatives.

Envisioning Indochina : the spatial and social ordering and imagining of a French colony

The emergence of Indochina in the French imagination was articulated in both representational and institutional modes. Representation involves the transmission of colonial ideals through more obtuse means; that is, through literary texts, travelogues, exhibitions, film and advertising. However, these textual sites feed from and invest in a material situation, which was the institutional arm of colonialism. Indochina was institutionally articulated in cartographic maps and surveys, in the new social spaces of cities and towns, in architectural and technological forms, through social technologies of discipline and welfare and in cultural and religious organisations. The aim of this thesis is to analyse, across a number of textual sites, the representation and institutionalisation of Otherness through the politics of space in the French colony of Indochina, Indochine in this sense becomes a spatial discourse. The French constructed a mental and physical space for Indochina by blanketing and suffocating the original cultural landscape, which in fact had to be ignored for this process to occur. What actually became manifest as a result of this projection stemmed from the French imagination. Just as the French manipulated space, language also underwent the same process of reduction. The Vietnamese script was latinised to make it more 'useable' and ‘accessible’. Through christening the union of Indochina; initiating a comprehensive writing reform; and renaming the streets in the colonial cities, the French used language us another tool for 'making transparent'. Furthermore, the colonial powers established a communication and transport network throughout the colony in an attempt to materialise their fictive (artificial) vision of a unified French Indochinese space. The accessibility and design of these different modes of transport reflected the gendered, racial and class divisions inherent in the colonial establishment. At the heart of representing and institutionalising Indochina was the desire to control and contain. This characterised French imperial ordering of space in the city and the rural areas. In rural areas land was divided into small parcels and alienated to individuals or worked into precise grids for the rubber plantation. In urban centres the native quarter was clearly demarcated from the European quarter which functioned as its modern, progressive Other. The rationale behind this segregation was premised on European, nineteenth century discourses of race, class, gender and hygiene. Influenced by Darwinian and neo-Lamarkian theories of race, this biological discourse identified the 'working class', 'women' and 'the native' as not only biologically but also culturally inferior. They were perceived as a potential, degenerative threat to the biological, cultural and industrial development of the nation. In the colonial context, space was thus ordered and domesticated to control the native population. Coextensively, the literature which springs from such a structure will be tainted by the same ideas, and thus the spaces it formulates within the readers mind feed on and reinforce this foundation. Examples of gender and indigenous narratives which contest this imaginative, transparent topography are analysed throughout this thesis. They provide instances of struggle and resistance which undermine the ideal/stereotypical level of architectural and planned space and delineate an alternative insight into colonial spatial and social relations. The fictional accounts of European women and indigenous writers both challenge and reaffirm the fixity of some of these idealised colonial boundaries. In various literary, historical, political, architectural and cinematic discourses Indochina has been und continues to be depicted as a modern city and exotic Utopia. Informed by the mood of nostalgia, exotic images of Indochina have resurfaced in contemporary French culture. France's continued desire to create, control and maintain an Indochinese space in the French public imagination reinforces the multi-layered, interconnected and persistent nature of colonial discourse.

Barriers to indigenous education and educational research reform in Australia

Across all Indigenous education sectors in Australia there continues to be extensive debate about the appropriateness of proposed assessment criteria, curriculum content, language of instruction, pedagogical approaches, research practices and institutional structures. Until relatively recently, policy initiatives targeting these issues have been developed and implemented separately and without reference to the interrelated nature of the barriers that confront Indigenous peoples in their attempts to challenge mainstream educational and research practices that potentially marginalise their individual and collective interests. Increasingly, these issues are being linked under the banner of 'Indigenous education reform', and the potential for collective Indigenous community action is being realised. The current Indigenous education reform process in Australia is concerned with reversing the trend associated with patterns of academic underachievement by Indigenous students in the nation's school systems. Concurrently, reforms in the area of Indigenous education research are concerned with achieving fundamental changes to the way Indigenous education research is initiated, constructed and practised. Mainstream institutions. Indigenous peoples and non-Indigenous peoples have different interests in the outcome of the resolution processes associated with proposals to reform Indigenous education and research practices. It is through investigation of stakeholder positioning in relation to key issues, and through reference to stakeholder interests in the outcome of negotiated resolutions, that a critical approach to analysing Indigenous education and research reform initiatives can be achieved. The three case studies contained within this portfolio represent an attempt to investigate the patterns of contestation associated with the delivery of primary school education for Aboriginal students in the Northern Territory and the problems associated with implementing reformed Indigenous education research guidelines. This research has revealed pervasive mainstream community and institutional support for assimilatory policies and a related lack of support for policies of Indigenous community 'self-determination1. This implies insufficient support within the Nation-State for Indigenous proposals for education and research reforms that legitimise the incorporation of Indigenous languages and cultural knowledge and that aim to re-position Indigenous peoples as central to the construction and delivery of education and educational research within their own communities. Common barriers to the implementation of reformed institutional structures and educational and research practices have been identified across each of the three case studies. The analysis of these common barriers points to a generalised statement about the nature of the resistance by mainstream Australians and their institutions to Indigenous community proposals for educational and research reforms. This research identifies key barriers to Indigenous Australian education and research reforms as being: Resurgent mainstream community and institutional support for assimilatory policies implies a lack of support for increasing the level of Indigenous community involvement in the construction and delivery of education and educational research; Mainstream institutional commitment to the principles of economic rationalism and the incorporation of corporate managerialist approaches reduces the potential for Indigenous community involvement in the setting of educational and research objectives; The education and social policy agendas of recent Australian governments are geared toward the achievement of national economic growth and the strengthening of Australia's position in the global economy. As a direct result, the unique cultural identities and linguistic heritages of Indigenous peoples in Australia are marginalised; Identified 'disempowenng' attitudes and practices of educators, researchers and institutional representatives continue to impact negatively upon the educational outcomes of Indigenous students; Insufficient institutional support for the development of mechanisms to ensure Indigenous community control over all aspects of the research project continues to impede the successful negotiation of research in Indigenous community contexts; The promotion of 'deficit' educational approaches for Indigenous students reinforces the marginalisation of their existing linguistic and cultural knowledge bases; The relationship between Indigenous and non-Indigenous peoples in Australia continues to be constrained by the philanthropically based 'donor-recipient' model of service delivery. The framing of Indigenous peoples as recipients of mainstream community benevolence has ongoing disempowering and negative consequences; Currently proposed national Indigenous education policies and programmes for the implementation of these polices do not adequately take into account the diversity in linguistic, political, cultural and social interests of Indigenous peoples in Australia; Widespread 'institutional racism' within mainstream educational institutions perpetuates the disadvantage experienced by Indigenous students and Indigenous community members who aim to derive benefit from education and educational research.

Approaching responsivity : the Victorian Department of Justice and Indigenous Offenders

Offender rehabilitation has developed a stronghold on correctional practice in the past two decades. Further strengthening this grip have been three main  principles for effective practice; risk, needs and responsivity. This paper will focus on the responsivity principle, which dictates that effective rehabilitation involves consideration of an offender's cognitive behavioural characteristics and appropriate program delivery. In particular, this paper will analyse how this task has been approached by the Victorian Department of Justice in relation to  Indigenous offenders. Drawing on recent interviews with Justice staff, it will be  shown that Justice's approach to being responsive to the needs of Victorian Indigenous offenders is more complex than addressing cognitive behavioural characteristics and program delivery. It involves meaningful interactions that extend beyond the Department of Justice and Indigenous offenders to include Indigenous communities.

Theoretical passages and boundaries : the indigenous subject, colonialism, and governmentality

Theoretical paternalism and the convenience of working within ‘accepted’ frameworks have appropriated the Indigenous subject within the boundaries of colonial relations. The establishment of post-colonial theory as one of the only ‘acceptable’ frameworks for exploring the Indigenous subject has limited the subject’s theoretical development within the binary of coloniser/colonised. Breaking from this tradition, the Foucauldian concepts of governmentality, ethics and care-ofthe-self will be used as a template for expansion. This paper will explore the passages of the Indigenous subject in theoretical development. It will examine the significance of post-colonial and settler colonial theories in the conceptualisation of the subject, and consider the transformations that occur when the borders established by these theories are crossed. The paper will therefore be comprised of four sections. The first will address the value and limitations of post-colonial and settler colonial theory. The second will posit reasons and implications for why theoretical neglect has occurred. The third will present and critique the Foucauldian concepts of governmentality, ethics and care-of-the-self. Applying Foucault’s concepts to examples of Indigenous offenders in the settler societies of Australia and New Zealand, the final section will examine the impact of the Indigenous subject in Western thought and institutional practice.

The race that stops a nation : the demand for the Melbourne Cup

This article uses the bounds testing procedure to cointegration, within an autoregressive distributed lag framework to estimate the determinants of attendance at the Melbourne Cup from its inception from 1861 to 2002. Following the literature on the demand for professional team sports, attendance is specified as a function of economic, demographic and race-specific factors. The main findings are that real income and population size are the major determinants of attendance in the long run, while in the short run the weather is the most important factor explaining attendance.

Indigenous higher education student equity : focusing on what works

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

Reinventing liberatory practice : how do we work with groups of which we are not a part?

The research that informed this paper asked: how can we work as allies of groups of which we are not a part? This question is particularly focused on work with people who have experienced colonisation by those who are aligned (by race, class, gender, culture or position) with the colonisers or oppressors. The research brings together literature in the fields of community work, adult education, and feminist and postcolonial theory, with Indigenous viewpoints and experience. An analysis of Indigenous viewpoints identified a range of key ideas about achieving social change.

These ideas are developed into several frameworks, two of which will be discussed here. The first framework offers a way of conceptualising work against oppression and proposes that it must involve a focus on fostering emancipatory agency. Emancipatory agency involves the capacity to know and to act towards social justice ends via meaning making which follows ethical criteria. An ethics of meaning making is proposed which includes a focus on: multiplicity and difference; the partial nature of all knowings; the context / situatedness of meaning; and the critical / reflective attitude in meaning making. This type of agency is dependent on the process of transformative dialogue which is inherently communal and is based on four micro processes: affirming the O/other; encountering, exploring and experiencing of multiple and partial views; moving between positions of self and others; and enacting meaning into the world. A second framework operationalises these ideas in the field of community development, and offers a method of practice.