The usefulness of a science degree : the "lost voices" of science trained professionals

This paper reports a study of science graduates who are employed in positions outside their discipline specialisation. The research was designed to uncover the reasons for them choosing to study science at university, the competencies they utilise in their work and their lives, and how these relate to their undergraduate education in science. The study is seen as important in that already about one-half of science graduates are in such positions and it is argued that there is a need in scientific and technologically based societies to have a greater representation of such people in decision-making positions in government and industry. The directions for the science degree that can be drawn from the data gathered are congruent with those arising from other relevant studies. That is, attention should be paid to widely used skills, such as communication and problem-solving, and to developing an understanding of science within its social and ethical context. An argument is mounted for considering the way the science degree is presented to potential students and to the general public.

Lost houses of the Molonglo Valley : Canberra before the federal capital city

Three generations of settlers, convicts and emigrants occupied the valley of the Molonglo River for eighty years before Canberra was planted here in 1913. Stretched between the great houses of Duntroon and Yarralumla, they lived in some twenty cottages, almost all of which were demolished as the city centre and suburbs developed. This book recreates a lost world via archival sources that describe the land and houses, genealogical records showing the inhabitants and their family relationships around the district, and the work of official photographers and amateur artists who recorded the landscape as the city grew.--Publisher description.

The place of Israel and Jewish peoplehood in Jewish education in the diaspora : an Australia casestudy

This chapter aims to identify the different ways Israel is conceptualized and focused on in the Zionist day schools of Melbourne, Australia. It seeks to establish a comparison between schools, which all define themselves as Zionist, in how they differentially engage their students with Israel. This analysis considers how Israel is conveyed in the context of the school's ideological orientations.

Quality of life improvements after sports injury

Over the past decade, there has been an increase in available data describing the incidence of sports injuries. However, the outcomes of such injuries remain relatively undocumented. Psychological aspects of sports injury rehabilitation have been documented in elite athletes but not in cohorts of general sports participants. The few studies that have described the financial costs of sports injuries have typically not assessed how these injuries affect quality of life. Despite recent estimates that lost quality of life accounts for 81% of total sports injury costs,1 this has received relatively little attention in the literature. The aim of this paper is to describe the quality of life outcomes associated with sports injuries and to present some preliminary observations about how these change over a six-week period.

Beyond Abrahamism : a fresh reading of the Tanakh traditions respecting Lot, Moab and Ammon

At the heart of this study is my interest in the way in which a religious community establishes its sense of identity and its boundaries in relation to other groups. I explore the case of Israel's attitude towards her eastern neighbours, the Moabites and Ammonites, as portrayed in Tanakh, the Hebrew Bible. Most commentary from the last one hundred years privileges one particular view of Moab and Ammon as traditional enemies of Israel. I aim to show the validity of readings of the biblical accounts that reveal a more complex relationship between Israel and her neighbours. Tanakh exhibits a dialectic between eirenic and hostile viewpoints. The stories of Abraham and Lot, who are presented as ancestors of Israel and of Moab and Ammon, to some degree represent Israel’s understanding of her neighbours. Conventional commentaries take for granted the accepted orthodoxy of Judaism, Christianity and Islam concerning Abraham and his significance in terms of faith and righteousness and blessing and covenant. As none of these notions is specifically linked to Lot at any point, he is treated as a pathetic figure and remains secondary in conventional commentary. Many commentaries denigrate the character of Lot, often in direct comparisons with Abraham. My reading of the texts of Genesis attempts to free the story of Lot from the constraints imposed by the way the story of Abraham functions. A careful reading of the Genesis account shows that Lot and Abraham exhibit similar elements of moral ambiguity, and Genesis contains no statement that condemns Lot on moral or religious grounds. Genesis 19, the single narrative in which Lot appears independently of Abraham, participates in the dialectic elsewhere in Tanakh. On the basis of a consistent pattern of action and speech throughout the first portion of Genesis 19, I advance my own original conception of the eirenic viewpoint of the narrator concerning Lot and his relationship to the divine. I attempt to demonstrate ways in which the story of Lot critiques or deconstructs the dominant ideology centred upon Abraham. My conception of the particular interests of the compiler of Genesis 19 is supported by several intertextual studies. These include the traditions of Sodom and of Zoar, the story of hospitality in Judges 19, the story of the deluge (Genesis 6-9) and stories of women who, like Lot’s daughters, act to continue the family line. In a treatment of the history of Lot traditions, I find evidence to separate the story of Lot from the work of the Yahwist. I consider whether the stories of Lot have a derivation east of the Jordan and whether the stories were of particular interest to the Deuteronomists. In the final chapter of this study, I focus on the main themes of the narratives concerning Lot and Abraham, and Moab and Ammon and Israel. The question of social boundaries arises in regard to many of these themes, such as the interaction of female and male, the role of wealth, the relation of city and country, kinship, and rights to land settlement. In this way, the treatment of Lot and Abraham in Tanakh and in subsequent traditions offers a perspective upon the formation of identity in the contemporary world of religious plurality.

Characterisation of monotreme caseins reveals lineage-specific expansion of an ancestral casein locus in mammals

Using a milk-cell cDNA sequencing approach we characterised milk-protein sequences from two monotreme species, platypus (Ornithorhynchus anatinus) and echidna (Tachyglossus aculeatus) and found a full set of caseins and casein variants. The genomic organisation of the platypus casein locus is compared with other mammalian genomes, including the marsupial opossum and several eutherians. Physical linkage of casein genes has been seen in the casein loci of all mammalian genomes examined and we confirm that this is also observed in platypus. However, we show that a recent duplication of β-casein occurred in the monotreme lineage, as opposed to more ancient duplications of α-casein in the eutherian lineage, while marsupials possess only single copies of α- and β-caseins. Despite this variability, the close proximity of the main α- and β-casein genes in an inverted tail-tail orientation and the relative orientation of the more distant kappa-casein genes are similar in all mammalian genome sequences so far available. Overall, the conservation of the genomic organisation of the caseins indicates the early, pre-monotreme development of the fundamental role of caseins during lactation. In contrast, the lineage-specific gene duplications that have occurred within the casein locus of monotremes and eutherians but not marsupials, which may have lost part of the ancestral casein locus, emphasises the independent selection on milk provision strategies to the young, most likely linked to different developmental strategies. The monotremes therefore provide insight into the ancestral drivers for lactation and how these have adapted in different lineages.

The burden of disease and injury in Australia

This report provides an overview of results from the Australian Burden of Disease and Injury Study undertaken by the AIHW during 1998 and 1999. The Study uses the methods developed for the Global Burden of Disease Study, adapted to the Australian context and drawing extensively on Australian sources of population health data. It provides a comprehensive assessment of the amount of ill health and disability, the ‘burden of disease’ in Australia in 1996.

Mortality, disability, impairment, illness and injury arising from 176 diseases, injuries and risk factors are measured using a common metric, the Disability-Adjusted Life Year or DALY. One DALY is a lost year of ‘healthy’ life and is calculated as a combination of years of life lost due to premature mortality (YLL) and equivalent ‘healthy’ years of life lost due to disability (YLD). This report provides estimates of the contribution of fatal and non-fatal health outcomes to the total burden of disease and injury measured in DALYs in Australia in 1996.

Israel, the diaspora and Jewish identity

Jews, like everyone else, have multiple identities and Israel is only one aspect of Jewish identity that has to compete and coexist with many other Jewish and non-Jewish factors. This book explores what it is about Israel that resonates or not with Diaspora Jews, leading them to place Israel above, alongside or below competing or complementary considerations in their identity.

Jewish diaspora engagement with Israel

From the outset of Zionism, the Diaspora has had a distinct role to play with developing the homeland, raising funds, mobilizing political activity, and providing immigrants. Today, particularly since 1948, Israel continues to play an unequivocally essential role in Diaspora Jewish identity. This centrality is expressed through many areas of Jewish life, such as education, community, philanthropy, and political activism. These deepseated attachments to Israel are also evident through growing rates of aliyah, participation in Israel programs, and visits to the Jewish state. 

New community governance in small rural towns: the Australian experience

State and federal governments in Australia have developed a range of policy instruments for rural areas in Australia that are infused with a new sense of ‘community’, employing leading concepts like social capital, social enterprise, community development, partnerships and community building. This has encouraged local people and organisations to play a greater role in the provision of their local services and has led to the development of a variety of ‘community’ organisations aimed at stemming social and economic decline. In Victoria, local decision-making, before municipal amalgamations, gave small towns some sense of autonomy and some discretion over their affairs. However, following municipal amalgamations these small towns lost many of the resources—legal, financial, political, informational and organisational—associated with their former municipal status. This left a vacuum in these communities and the outcome was the emergence of local development groups. Some of these groups are new but many of them are organisations that have been reconstituted as groups with a broader community focus. The outcomes have varied from place to place but overall there has been a significant shift in governance processes at community level. This paper looks at the processes of ‘community governance’ and how it applies in a number of case studies in Victoria.

Can universities be good corporate citizens?

As universities respond to a prolonged period of economic rationalism there appears to be resignation, for the most part, that the role of a university is not what it once was. By adopting the operational strictures of economy, efficiency and performance, many universities are behaving like and being run as though they were a business. The term ‘corporate university’ now carries much meaning and has been the subject of significant discourse over the last decade. Resource limitations, political influences and competitive pressures are commonplace with implications for the way in which a university can fulfil a role in society, however that is defined. In this paper we consider the notion of corporate citizenship and ask whether this concept is relevant to the role of a university in Australia and New Zealand. In these countries universities are substantially (although progressively less so) funded by the government and are public service entities. The application of corporate citizenship to universities serves to highlight the duality of these institutions, which operate like corporations, and yet have more obvious historically based obligations to society. The comparison also suggests that as corporations are becoming more aware of the long-term benefits of a societal role for business entities that universities appear to be moving in the opposite direction. With a few exceptions academics have been reluctant to engage in public debates. They have progressively lost control of their working environment. The risk is that the public interest will have no place in the corporatised university of the 21st century unless academics increase their critic and conscience activities.

Pierre Hadot (1922-2010)

Pierre Hadot, classical philosopher and historian of philosophy, is best known for his conception of ancient philosophy as a bios or way of life (manière de vivre). His work has been widely influential in classical studies and on thinkers, including Michel Foucault. According to Hadot, twentieth- and twenty-first-century academic philosophy has largely lost sight of its ancient origin in a set of spiritual practices that range from forms of dialogue, via species of meditative reflection, to theoretical contemplation. These philosophical practices, as well as the philosophical discourses the different ancient schools developed in conjunction with them, aimed primarily to form, rather than only to inform, the philosophical student. The goal of the ancient philosophies, Hadot argued, was to cultivate a specific, constant attitude toward existence, by way of the rational comprehension of the nature of humanity and its place in the cosmos. This cultivation required, specifically, that students learn to combat their passions and the illusory evaluative beliefs instilled by their passions, habits, and upbringing. To cultivate philosophical discourse or writing without connection to such a transformed ethical comportment was, for the ancients, to be as a rhetorician or a sophist, not a philosopher. However, according to Hadot, with the advent of the Christian era and the eventual outlawing, in 529 C.E., of the ancient philosophical schools, philosophy conceived of as a bios largely disappeared from the West. Its spiritual practices were integrated into, and adapted by, forms of Christian monasticism. The philosophers’ dialectical techniques and metaphysical views were integrated into, and subordinated, first to revealed theology and then, later, to the modern natural sciences. However, Hadot maintained that the conception of philosophy as a bios has never completely disappeared from the West, resurfacing in Montaigne, Rousseau, Goethe, Thoreau, Nietzsche, and Schopenhauer, and even in the works of Descartes, Spinoza, Kant, and Heidegger.

Hadot’s conception of ancient philosophy and his historical narrative of its disappearance in the West have provoked both praise and criticism. Hadot received a host of letters from students around the world telling him that his works had changed their lives, perhaps the most fitting tribute given the nature of Hadot’s meta-philosophical claims. Unlike many of his European contemporaries, Hadot’s work is characterized by lucid, restrained prose; clarity of argument; the near-complete absence of recondite jargon; and a gentle, if sometimes self-depreciating, humor. While Hadot was an admirer of Nietzsche and Heidegger, and committed to a kind of philosophical recasting of the history of Western ideas, Hadot’s work lacks any eschatological sense of the end of philosophy, humanism, or the West. Late in life, Hadot would report that this was because he was animated by the sense that philosophy, as conceived and practiced in the ancient schools, remains possible for men and women of his era: “from 1970 on, I have felt very strongly that it was Epicureanism and Stoicism which could nourish the spiritual life of men and women of our times, as well as my own” (PWL 280).

Clarifying creative nonfiction through the personal essay

In a recent issue of TEXT, Matthew Ricketson sought to clarify the ‘boundaries between fiction and nonfiction’. In his capacity as a teacher of the creative nonfiction form he writes, ‘I have lost count of the number of times, in classes and in submitted work, that students have described a piece of nonfiction as a novel’. The confusion thus highlighted is not restricted to Ricketson’s journalism students. In our own university’s creative writing cohort, students also struggle with difficulties in melding the research methodology of the journalist with the language and form of creative writing required to produce nonfiction stories for a 21st century readership.
Currently in Australia creative nonfiction is enthusiastically embraced by publishers and teaching institutions. Works of memoir proliferate in the lists of mainstream publishers, as do anthologies of the essay form. During a time of increasing competition and desire for differentiation between institutions, when graduate outcomes form a basis for marketing university degrees, it is hardly surprising that, increasingly, tertiary writing teachers focus on this genre in their writing programs.
A second tension has arisen in higher education more generally, which affects our writing students’ approaches to tertiary study. The student writers of the 21st century emerge from a digitally literate and socially collaborative generation: the NetGen(eration). From a learner-centric viewpoint, they could be described as time-poor, and motivated by work-integrated learning with its perceived close links to workplace contexts and to writing genres. They seek just-in-time learning to meet their immediate employment needs, which inhibits the development of their capacity to adapt their researching and writing to various genres and audiences.
This article examines issues related to moving these NetGen student writers into the demanding and rapidly expanding creative nonfiction market. It is form rather than genre that denotes creative nonfiction and, we argue, it is the unique features of the personal essay, based as it is on doubt, discovery and the writer’s personal voice that can be instrumental in teaching creative nonfiction writing to our digitally and socially literate cohort of students.