Interrogating the ethics of literacy intervention in Indigenous schools

Recognising that literacy is fundamental to the educational success of Indigenous students, this essay reviews current literacy intervention programs from a social justice perspective. It reveals the tension between policies and initiatives that have addressed the two key rights of Indigenous people – the right to access mainstream knowledge and language through the provision of empowering education and the right to sustain their own languages and cultures through culturally responsive education. In particular, the essay focuses on the National Accelerated Literacy Program (NALP) – a large-scale initiative supported by the former Liberal and the current Labour government in 2004-2008. A spin-off from NALP has been the formation of the Accelerated Literacy Consultants’ Network that provides professional development sessions in Accelerated Literacy and literacy education more broadly to teachers from Aboriginal Independent Community Schools across Australia. The essay questions the view of justice in the NALP’s theoretical and pedagogical design and its effects on teaching and learning in Aboriginal schools. The paper, then, discusses the primacy of ethics in literacy education in order to make it more hospitable and responsive to cultural-linguistic differences.

Alternative pathways to traditional destinations : higher education for disadvantaged Australians

In 1985, the Higher Education Equity Program was introduced by the Australian Government to improve the participation of those persons from social groups traditionally under-represented within higher education. In 1990, the program was incorporated within A Fair Chance For All which provided more specific details of the government's desire for a system-wide approach to equity issues. One result has been the proliferation of access and equity programs conducted by universities around the country and aimed at redressing the disadvantage of potential students. The alleged success of these programs is based on greater participation in and graduation from Australian universities by individuals from targeted disadvantaged groups. The research reported here, however, would suggest that such programs are prone to co-opt the language of equity and social justice, dependent as they are on satisfying statistically-orientated program performance indicators in order to receive recurrent government funding. Further, the paper argues that success in achieving equity within Australian higher education will remain limited unless the structural arrangements that work to construct social inequalities in mainstream higher education are addressed.

Challenges in conserving indigenous culture in Minahasa : culture, Genius Loci and the Indonesian Environmental Planning system

Culture and spirit of land is integral to Indigenous community meaning and identity. With colonisation, transmigration and assimilation policies and practices over the last 200 years, many Indigenous communities, like the Minahasa, have witnessed their culture, curatorial responsibilities, and their mythological associations to their lands eroded. Minahasa, meaning 'becoming one united', encompasses some eight ethnic communities who reside in the Minahasa regencies in the North Sulawesi Province on Sulawesi Island in Indonesia. The region was first colonised by the Portuguese in the 16th century, and then by the Dutch VOC (Verenigde Oostindische Compagnie) in the 17th and 18th centuries bringing a strong Christian Protestant faith to the communities that appropriated many of the cultural symbols and mythological narratives of the Minahasa, and now compromises the largest concentration of Christian faith in the Indonesian archipelago being one of the reasons why there was considerable political requests for the region to formally become a province of The Netherlands in the lead up to Indonesian independence in 1945.

North Sulawesi never developed any large empire like on other islands in the archipelago. In 670, the leaders of the different tribes, who all spoke different languages, met by a stone known as Watu Pinawetengan. There they founded a community of independent states, who would form one unit and stay together and would fight any outside enemies if they were attacked, and the Dutch used this cultural ethos to help unite the linguistically diverse Minahasa confederacy under their colonial regime. Integral to the Minahasa is the Watu Pinawetengan and the series of narratives that enjoin the Minahasan communities to this place and around Lake Tondano. With Indonesian governance considerable angst has been launched by the Minahasa about loss of local autonomy, generic Indonesian policies, and a lack of respect of Indigenous culture and non-mainstream religions within this predominantly Moslem nation. This paper reviews the state of knowledge as to the cultural associations and genius loci meanings of the Minahasa, to their landscape and place, cast against contemporary Indonesian 10 year plans and policies that seek to generically manage the collective Indonesian archipelago as one community and landscape. It is a critique about the Minahasan Indigenous land use and planning philosophies, against top-down generic land use and environmental policies and plans written in Jakarta for generic application across the Indonesian archipelago.

Reinstating indigenous landscape planning curatorship : the Lake Condah restoration project

While contemporary Western planning traditions in Australia talk of the last 200 years of innovation and transposition of European and North American planning traditions upon the Australian landscape, they neglect to mention some 40-50,000 years of Indigenous landscape planning initiatives and practice. The ancestral country of the Gunditjmara people is in the Western District of Victoria focused upon the Lake Condah and Mount Eccles localities. The Gunditjmara had, and continue to have a strong social, cultural and land management and planning presence in the region, in particular linked to environmental engineering initiatives and aquaculture curatorship of eel and fish resources. Archaeological evidence confirms that some 10,000 years of pre-European contact landscape planning practice has been applied by the Gunditjmara to construct resources management infrastructure to service a regional food need as well as a community need. Within contemporary reconciliation discourses, the Gunditjmara have activity sought over the last 25 years the rehabilitation of Lake Condah, which is now coming into fruition, and the restoration of their traditional landscape planning and management responsibilities. This paper reviews the restoration of Indigenous landscape planning and management theory and practice by the Gunditjmara, pointing to significant policy and practice success as well as the need to better appreciate this culturally-attuned and ecologically-responsive approach to landscape planning borne out of generations of knowledge.