Placing teachers? Sustaining rural schooling through place-consciousness in teacher education

This paper explores two seemingly disparate areas of social inquiry: teacher education and the sustainability of rural communities in Australia. It suggests that these may be usefully understood in close connection with each other, and that healthy rural communities may be supported via reform of the ways in which teacher education prepares graduates for teaching in rural schools. In making this argument we claim that consideration and consciousness of place are important for all teacher education curricula, not merely that on offer in rural and regional centers. We call for metropolitan-based teacher education institutions to consider curriculum practices that take a more active role in fostering healthy and productive rural communities through place-conscious approaches to pedagogy (Gruenewald, 2003). At the center of this call is a concern to ensure the provision of high-quality education for children in rural families and the need for well-trained teachers who are personally and professionally equipped to address the educational needs of their communities.

Intimacy and making : thinking constellations of consciousness and the movements of invention

This paper takes up the three terms - creativity, consciousness and intimacy - and positions them as possible ‘ultimate terms’. Inquiring into the use of these terms to garner approval, status or power within cultural contexts, the paper attempts to unpack them, and simultaneously to seek out any structural similarities in the ways that they operate. The term ‘creativity’ is deconstructed via a Derridean framework, wherein ‘inventiveness’ is posited as a more rigorous alternative in most cases. Consciousness is read closely in relation to its association with notions of awareness and ‘enlightenment’. And ‘intimacy’ is playfully explored as an alternative term for enlightenment, a manoeuvre which brings to the fore some structural assumptions about that which intimacy might comprise. The assumption of intimacy as a spatially-dependent notion is also interrogated. The paper contends that intimacy may involve an unsettling of spatial assumptions proper, and therefore not be simply a function of closeness or distance. It draws on Serres’ notion of the angel as messenger and as analogy for the preposition, indicator of position, but occupant of none. Finally an example from art practice is offered, one that arguably performs the terms intimacy and creativity at once: an epistolary adventure in poetry and photographs, called The Post Project.

Neoliberalising learning : generating alternate futures consciousness

Both educators and education policies have long claimed a role in preparing students for ‘the future’. This has been referred to as the rhetoric of futures in education, as the notion of a future is assumed, abstract and not articulated (Bateman 2010). Recent research indicates that teachers give little attention to futures thinking in interpreting and enacting curriculum documents. Only when their ‘futures consciousness’ was increased were they able to generate explicit alternate futures scenarios and make connections with learners (Bateman 2012). In light of international education policy agendas pressing countries to adopt economic competitiveness in national curriculum policies, the ‘future’ vision looks narrow and constrained. We argue that current educational reforms in Australia provide little scope to address the concept of multiple futures, which are significant in enabling citizens to shape and contribute in personal, local and global contexts.

Consciousness-raising tasks versus deductive approach : two form-focused instruction types in teaching grammar to Iranian high school EFL learners

Consciousness-raising (CR) task is a new way of teaching grammar developed in communicative contexts although little has been written on the effectiveness of CR tasks in EFL setting. The present study is an attempt to investigate the impact of CR tasks in Iranian EFL setting by comparing them with deductive, grammar lessons common in the Iranian schools. The subjects of this study were 80 EFL pre-university male students who were randomly assigned to an experimental group and a control one. The control group received three ordinary teacher-fronted, deductive lessons, a common way of teaching methodology in Iran, on three grammatical structures (adverb placement, indirect object placement and the use of relative clause). The experimental group, however, was treated with three ‘consciousness-raising’ (CR) tasks dealing with the same target structures. The results showed that in the short-run, CR tasks were as effective as deductive approach in promoting the learners’ grammatical knowledge while in the long-run, the CR group maintained their gains more effectively than the deductive group. The conclusion is that CR tasks can function more effectively than deductive approach if the following conditions are met: (a) performing the consciousness-raising tasks in learners’ L1; (b) providing the learners with feedback whenever they encounter a problem in solving the tasks; (c) grouping the learners in such a way that at least one learner in each group would be more proficient than the other members to help the less proficient ones understand and discover the rules more effectively.

Landscape and consciousness

Most conceptions of landscape tend to differentiate the term from mere land or territory by way of introducing an  intervening subject. In this respect, landscapes, whether “real” or depicted may be said to involve an encounter between subjectivity and an external space. What is largely absent from landscape literature however is an appreciation of this encounter or interaction in light of a 21st century conversation around consciousness.This paper asks: what is the relationship between consciousness and landscape and how can consciousness studies extend our interpretive and conceptual tools for both theorizing and creating landscapes? To explore this relationship, I draw on a familiar supposition of folk psychology: that experiences with landscape can enable states of heightened consciousness. I do this not to come to any firm conclusions on the matter but rather to address this broader question of relationships in a systematic way. The notion that an experience with a landscape quantitatively alters consciousness also prompts the counterintuitive possibility: that landscape diminishes rather than augments consciousness. In particular I draw on a hypothesis of the neural correlates of consciousness (NCC’s) developed by neuroscientist, Susan Greenfield. Greenfield proposes a quantitative model of subjective experience in which the subject’s sense of self exists not merely in on/off states but rather expands or diminishes from moment to moment and develops throughout one’s lifetime. The paper concludes that landscape may be regarded equally as a means by which consciousness is heightened or diminished. More broadly, the paper argues that both landscape and consciousness function as similar kinds of integrating/unifying/ defragmenting machines. They construct and preserve unity but do not necessarily put the subject “in touch” with reality.

Re-mapping class and caste consciousness: short narratives of South Asian diaspora in Australia

Thanks to Bollywood, a Non-Resident Indian (NRI) is predominantly imagined, back home in India, as super-rich, fully westernized in manners and doing India proud in foreign lands. One reason for this as explained by renowned Bollywood producer-director Late Yash Chopra, in his address at the first Pravasi Bharatiya Divas (Expatriate Indians Day) in 2003, is that as a director he is also working as a ‘historian’ and carrying on his shoulders the ‘moral responsibility [ … ] to depict India [and the Indian Diaspora] at its best’. In this regard, Ghassan Hage also notes that the ‘last thing’ the migrants (particularly men) would like to share with their families back home is shocking stories about racism, discrimination or prejudices that they may have experienced in public or the workplace. Such a revelation would obviously be followed by ‘why did you make us suffer and move to the end of the world just to get demeaned and insulted?’ Hage further notes that therefore the migrants’ familial and class experiences, be it in films, literature or even some sociological studies, are often ‘portrayed as a positive experience’ and this is ‘how the whole migratory enterprise continues to legitimise itself’'. It could be argued that this is one of the reasons the alleged ‘racist’ attacks against Indian students received so much attention in the Indian media. It was not just discrimination but the notion of discrimination and second class treatment (based on skin colour and origin) against the revered and much envied diasporic Indian that created such a media furor in India.

Discovering consumer personality clusters in prestige sensitivity and fashion consciousness context

This article aims to discover the differences among consumer personality clusters in regard to their extent of fashion consciousness and prestige sensitivity. Data were collected from 251 undergraduate students using self-administered questionnaires. Cluster analysis and MANOVA were employed to assess whether significant differences exist among four personality clusters. The study used the Big Five scale items to measure consumer personality and found that respondents who score low on the “openness to experience” dimension tend to be less prestige sensitive, and those who score high on “extraversion,” “agreeableness,” and “conscientiousness” tend to be highly fashion conscious.

‘Interest’ in Kierkegaard’s structure of consciousness

Kierkegaard’s identification of “consciousness” with “interest” (interesse) in his unfinished work Johannes Climacus adds a distinctive dimension to his phenomenology of subjectivity. Commentators, however, have largely identified interesse with lidenskab (“passion”), a conflation I argue to be mistaken, or have otherwise failed to note the structural implications of interesse for Kierkegaard’s account of cognition. I draw out these implications and argue that the Climacan account of interest as the experience of finding ourselves in-between ideality and reality implies, in the context of Kierkegaard’s trichotomous ontology of consciousness, a form of non-thetic self-referentiality built into cognition itself. This self-referentiality also has the intriguing implication of making consciousness itself inherently teleological.