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In both academic and policy spaces, learning is often cast as lifelong, dynamic, constructive and in particular, agentic. Despite this focus students' voices are rarely privileged in these spaces -- especially in policy. We respond to this oversight by deploying Foucault's theories of knowledge to explore how students understand themselves as learners, considering this alongside dominant political and academic discursive constructions of learning. Using a metaphor card approach, we explored metaphors for learning articulated by students in longitudinal focus group interviews. Conducted over a two-year period with 47 students from four Western Sydney schools, student metaphors for learning were diverse and wide-ranging, frequently reflecting strategic approaches to learning that aligned with requirements of high stakes exit exams. Significantly, student descriptions of themselves as exhausted, passive containers of impermanent learning were at odds with national and international policy and higher education constructions of learning as 'lifelong and agentic'. This contradiction raises critical questions about students' experiences of learning in schools, the role of teacher education, and re-direction of university equity programmes aimed at increasing access and participation for educationally marginalised students.

Mandatory Aboriginal education units of study in teacher education programmes are often constrained by overcrowded curriculum, time and classroom-based learning which limit opportunities to engage with and learn from local Aboriginal people and communities. Recognising these issues, at an urban Australian university two of the authors introduced 'Learning from Country' (LFC) cultural immersion experiences led by local Aboriginal community-based educators. These LFC experiences are now integral in several Aboriginal education electives. Emerging from these experiences, we developed an organic, iterative conceptual framework to articulate and make visible what LFC looks, feels and sounds like. In this paper we explain the LFC framework and discuss how it can be used to support preservice teachers to incorporate LFC principles into their professional practice and become part of their personal and professional identities in order to affect change in Aboriginal education in the schools and classrooms in which they will work.

Shame is a 'slippery' concept in educational contexts but by listening to Aboriginal philosophy and Country, we can rethink its slipperiness. This article contemplates how multiple understandings of shame are derived from and coexist within colonised educational contexts. We focus on one positive example of Indigenous education to consider how these understandings can be challenged and transformed for the benefit of Indigenous learners. We discuss a mentoring program run by and for Indigenous young people that is successfully impacting school retention and completion rates: The Australian Indigenous Mentoring Experience (AIME). AIME has a rule, 'No Shame at AIME', with the view to minimising shame as a barrier to engaging with Western education. But is this as beneficial as might first appear? Might this erode important cultural understandings of shame necessary in Indigenous education? Instead, could shame be repositioned to better align with original cultural meanings and purposes? We philosophise about the AIME rule with Yuin Country and stories from Country along with our observational and interview data. We argue AIME does not so much 'remove' shame as reposition it to better align with Aboriginal cultural educational practice, which positively impacts mentees.

There are well documented concerns with the imposition of high stakes testing into the fabric of school education, and there is now an increasing focus on how such tests impact children's "well-being." This can be witnessed in reports in the popular news media, where discussion of these impacts frequently refer to "stress" and "anxiety." Yet, there is no work that is able to tell us about what is happening in the bodies of the teachers and children who are living this schooling in the day-to-day; whether this is best considered through the languages of "stress"; or what the implications--emotional, educational, embodied--of these experiences might be. This paper develops a transdisciplinary approach that brings social and biological accounts together in order to address the "more-than-social" of the emotionality of childhood and schooling. We seek out opportunities for transdisciplinary connectivity and for new ways of seeing and knowing about learning. We consider what these ways of seeing and knowing might offer to education.

The Australian Indigenous Mentoring Experience (AIME) is a national, extra-curricular mentoring programme that is closing the educational gap for young Indigenous Australians. So what is AIME doing that is working so well? This article draws on a large-scale classroom ethnography to describe the pedagogies that facilitate the teacher-student relationships in this programme. We use Shawn Wilson's theorisation of Indigenous ways of knowing in order to "unpack" how these approaches succeeded in creating the egalitarian and trust-filled relationships reportedly experienced in the AIME programme.

The principles of social inclusion have been embraced by institutions across the higher education sector but their translation into practice through pedagogy is not readily apparent. This paper examines perceptions of social inclusion and inclusive pedagogies held by academic staff at an Australian university. Of specific interest were the perceptions of teaching staff with regard to diverse student populations, particularly students from low socio-economic (LSES) backgrounds, given the institution's reasonably high proportion of LSES student enrolment (14%). A mixed-method approach was utilised: (i) in-depth interviews with a representative sample of academic staff and (ii) an online survey targeting all academic staff across the institution. The results point to the dual responsibilities of students and institutions in enacting inclusivity in order to move beyond reductive standpoints that simply apportion blame.

This article explores the unique mentoring model that the Australian Indigenous Mentoring Experience (AIME) has established to assist Australian Indigenous young people succeed educationally. AIME can be described as a structured educational mentoring programme, which recruits university students to mentor Indigenous high school students. The success of the programme is unequivocal, with the AIME Indigenous mentees completing high school and the transition to further education and employment at higher rates than their non-AIME Indigenous counterparts. This article reports on a study that sought to deeply explore the particular approach to mentoring that AIME adopts. The study drew upon interviews, observations and surveys with AIME staff, mentees and mentors, and the focus in this article is on the surveys completed by the university mentors involved in the programme. Overall, there seems to be a discernible mutual reciprocity inherent in the learning outcomes of this mentoring programme; the mentors are learning along with the mentees. The article seeks to consider how AIME mentors reflect upon their learning in this programme and also how this pedagogic potential has been facilitated.

This paper contributes to a growing body of literature on widening university participation and brings a focus on the classed and embodied nature of young people's imagination to existing discussions. We interviewed 250 young people living in disadvantaged communities across five Australian states who had experienced disengagement from compulsory primary and secondary schooling. We asked them about their education and their educational futures, specifically how they imagined universities and university participation. For these young people, universities were imagined as "big", "massive" alienating schools. The paper explores how the elements of schooling from which these young people disengaged became tangible barriers to imagining and pursuing participation in university education. The primary barrier they described was their relationships with school teachers. Our analysis shows how relationships with teachers can impact the imagined improbability/probability of university participation. We offer suggestions for how barriers to university created by poor relationships with teachers may be overcome.

Educators in resettlement countries are grappling with ways to adequately engage and meet the needs of newly arrived refugee students. In this article we argue that to fully meet the needs of refugee students a deeper understanding of their educational experience as "a refugee" prior to resettlement is vital. In particular we foreground the stories of three young former refugees and explore the ways in which they actively constructed new identities in order to access school in their host countries, prior to resettlement. This article discusses how the negative discursive positioning of "the refugee"in the world today has limited the resources and access to education for young refugees. It concludes by arguing that as these students move into education in Australia there is a danger to quickly relabel young former refugees with deficit terms rather than opening up a discourse to include the intricate complexities of each refugee experience.

A strong feature of the widening participation agenda is improving the aspirations of groups that are underrepresented in higher education. This paper seeks to reposition the utility of this as a focal point of educational interventions by showcasing the success of a mentoring program that takes a different approach. The Australian Indigenous Mentoring Experience (AIME) significantly and positively impacts Australian Indigenous high school students' aspirations to finish school and continue to further study, training or employment. AIME is not read as a classic intervention program for raising aspirations. Instead, AIME builds upon the cultural wealth of participants and adopts an approach that seeks to inspire individuals rather than remediate them. The paper draws on survey data and fieldwork to present an example case study for resisting the assumption that young people's aspirations are deficit and in need of "improving." The paper describes how AIME works within young people's "windows of aspiration" to positively impact their engagement in school and further education, training and employment.

Access to and participation in university education is a key equity issue, with increased efforts to widen the participation of secondary school-aged students from low socio-economic status (LSES) backgrounds in many countries worldwide. In Australia, programmes aimed at widening university participation generally target LSES children and young people engaged in schooling. Access to such programmes thus demands a connection to schooling, yet not all school-age young people have such connections: they may experience what we term 'precarious' relationships to education. Without school connections, young people with precarious relationships to education have extremely limited opportunities to engage (or to imagine engaging) in higher education. This paper considers this issue from the perspectives of young people who have precarious relationships with school education. Drawing on qualitative research investigating disadvantage and university education, the paper reports on how the imagination of university education, which might be argued to be a 'silenced' border of social inclusion, is described by young people with precarious relationships to education. Drawing on Judith Butler's book "Precarious Life" (2004), the paper puts forward the argument that the precariousness of education is relational and that universities thus have a moral responsibility to recognize and respond to the educational precariousness of the Other.

Schools are often the first point of contact for young refugees resettling in Australia and play a significant role in establishing meaningful connections to Australian society and a sense of belonging in Australia (Olliff in "Settling in: How do refugee young people fair within Australia's settlement system?" Centre for Multicultural Youth Issues, Melbourne. http//:www.cmyi.net.au/ResearchandPolicy. Accessed 21 June 2010, 2007; Gifford et al. in: "Good Starts for recently arrived youth with refugee backgrounds: Promoting wellbeing in the first three years of settlement in Melbourne, Australia." Melbourne: La Trobe Refugee Research Centre. http://www.latrobe.edu.au/larrc/documents-larrc/reports/report-good-starts.pdf. Accessed 4 June 2011, 2009; Sidhu and Taylor in: "Educational provision for refugee youth in Australia: Left to chance?" "Journal of Sociology," 43(3), 283-300, 2007). However, too little is known of how refugee youth encounter school in their new country. This article draws upon individual narratives of young former refugee's experiences of high schools. It explores the stories told by the young people of being identified as different and of negotiating ways of belonging in schools both academically and socially. It argues that it is how the school positions the newly arrived refugee students within mainstream school culture that opens up or restricts opportunities for inclusion in all aspects of school (in culture and pedagogy).

In this article, we highlighted the stories of university student mentors who are involved in the Australian Indigenous Mentoring Experience (AIME). The AIME program works with young Indigenous school students, at primary and secondary school levels, to encourage continued participation in education and to consider university as a viable life goal. The AIME program is explored from the perspective of the university students who are selected to mentor young Australian Indigenous school students. Adopting a narrative inquiry approach, the article presents richly descriptive insight into the motivations of these mentors and highlights how this experience has impacted upon them. While the research presented focuses on narratives of mentors, the data indicate that the AIME program employs an innovative approach to mentoring that enhances cultural understanding for mentors.

This paper discusses an Aboriginal cultural mentoring project for non-Aboriginal teachers that positions Aboriginal people front and centre as cultural and educational experts. In so doing it sets out to contribute to work in Australia that challenges 'common' understandings about mentoring in educational contexts where the expert is usually a western-educated non-Aboriginal teacher. In this project, non-Aboriginal teachers are supported in implementing culturally responsive curriculum and pedagogies into their classroom through building relationships with Aboriginal mentors and students. Analysis of thirteen pre and post surveys, four mentee interviews and one mentee focus group, illuminated the emergence of collaborative cultural mentoring processes, where teachers developed trusting, reciprocal and respectful relationships with Aboriginal people. We argue that a systematic, well-supported Aboriginal cultural mentoring program can be used to create and convert new knowledge into practice, and that this can have a positive impact on teachers' understanding of teaching/learning processes thereby contributing to Aboriginal student engagement in their learning. [ABSTRACT FROM AUTHOR]

Fat bodies are not, fait accompli, bad. Yet in our international research, we found overwhelmingly that fat functioned as a marker to indicate health or lack of health. A body with fat was simply and conclusively unhealthy. This article reports on how this unbalanced view of fat was tied to assessments of healthy bodies that were achieved by "the act of looking." Despite the efforts of health education in each of the three countries in our study, children and young people cited the act of looking at bodies to assess health and when did they arrived at the conclusion that fat on bodies is unmistakably bad. The article uses a Foucauldian analysis of medical perception together with material from Conrad Gessner's sixteenth century "Historia Animalium" to outline how the children in our study placed great reliance on information about fat to make almost exclusively visual assessments of health. The article makes the case that, despite a great deal of health education in schools, these judgments reveal a tendency for children to make incorrect assessments of health. (Contains 15 notes, 1 table, and 5 figures.)

This paper considers Judith Butler's discussion of the intersections between governmentality and sovereign power in "Precarious life: the powers of mourning and violence." We consider this interrelationship with a view to considering how this might enable us to expand our understanding of contemporary discourses governing young people within and outside Australia. In particular we focus on the production of groups of young people, such as those classified as "illegal immigrants" who may be situated outside the frame of "public good" or the "private interest". This enables for a theorisation of the lives of groups of young people who may "have no definitive prospect for a re-entry into the political fabric of life, even as one's situation is highly, if not fatally, politicized". It is questionable whether the Foucauldian notion of governmentality gives sufficient account of the lives of these young people whose conduct is effectively considered irrelevant by the State. As educators, it is arguable that we have an ethical imperative to encourage our students to care for themselves, and for others, especially those others whose lives have been "fatally politicized". (Contains 19 notes.)

The mass media provides a frame for discourse around important health issues, and it has been widely demonstrated that the development and reinforcement of stereotypes of minority groups are strongly influenced by the news and entertainment media. An extensive search of academic databases failed to locate any studies which examined the representation of autism in the news media, although there were a number of articles on the media role in the autism and MMR debate. This paper reports on an examination of the extent, and nature, of coverage of "autism spectrum disorders" in the Australian print media between 1996 and 2005. Key findings include a relatively limited amount of factual information and a dual stereotype of people labeled as having autism as either dangerous and uncontrollable or unloved and poorly treated. The paper concludes with a discussion of the implications of the nature and tone of this coverage of autism and its potential impact on individuals described as "autistic", their families and carers and the community in general. (Contains 1 figure and 5 notes.)

It appears that being young and queer seems to be all about woundedness: it means experiencing suffering, including the risk of suicide, increased drug use, homelessness and violence. Yet how are these wounded truths told, and further, why is it that people in education seem to tell them "unproblematically"? This paper considers these questions by analysing wounded truth telling in the recent debate over the Western Australia Lesbian and Gay Law Reform Bill. Using Foucault's (2001) discussion of Greek parrhesia (truth telling), the Western Australian debate is analysed in terms of its problematisation of wounded truth telling. Questions are raised regarding the implications of unproblematised educational practices that engage in the telling of wounded truths. (Contains 9 notes.)

Educators in resettlement countries are grappling with ways to adequately engage and meet the needs of newly arrived refugee students. In this article we argue that to fully meet the needs of refugee students a deeper understanding of their educational experience as ‘a refugee’ prior to resettlement is vital. In particular we foreground the stories of three young former refugees and explore the ways in which they actively constructed new identities in order to access school in their host countries, prior to resettlement. This article discusses how the negative discursive positioning of ‘the refugee’ in the world today has limited the resources and access to education for young refugees. It concludes by arguing that as these students move into education in Australia there is a danger to quickly relabel young former refugees with deficit terms rather than opening up a discourse to include the intricate complexities of each refugee experience. [ABSTRACT FROM PUBLISHER]

Schools are often the first point of contact for young refugees resettling in Australia and play a significant role in establishing meaningful connections to Australian society and a sense of belonging in Australia (Olliff in Settling in: How do refugee young people fair within Australia's settlement system? Centre for Multicultural Youth Issues, Melbourne. http//:. Accessed 21 June 2010, ; Gifford et al. in: Good Starts for recently arrived youth with refugee backgrounds: Promoting wellbeing in the first three years of settlement in Melbourne, Australia. Melbourne: La Trobe Refugee Research Centre. . Accessed 4 June 2011, ; Sidhu and Taylor in: Educational provision for refugee youth in Australia: Left to chance? Journal of Sociology, 43(3), 283-300, ). However, too little is known of how refugee youth encounter school in their new country. This article draws upon individual narratives of young former refugee's experiences of high schools. It explores the stories told by the young people of being identified as different and of negotiating ways of belonging in schools both academically and socially. It argues that it is how the school positions the newly arrived refugee students within mainstream school culture that opens up or restricts opportunities for inclusion in all aspects of school (in culture and pedagogy). [ABSTRACT FROM AUTHOR]

This paper considers Judith Butler's discussion of the intersections between governmentality and sovereign power in Precarious life: the powers of mourning and violence. We consider this interrelationship with a view to considering how this might enable us to expand our understanding of contemporary discourses governing young people within and outside Australia. In particular we focus on the production of groups of young people, such as those classified as 'illegal immigrants' who may be situated outside the frame of 'public good' or the 'private interest'. This enables for a theorisation of the lives of groups of young people who may 'have no definitive prospect for a re-entry into the political fabric of life, even as one's situation is highly, if not fatally, politicized'. It is questionable whether the Foucauldian notion of governmentality gives sufficient account of the lives of these young people whose conduct is effectively considered irrelevant by the State. As educators, it is arguable that we have an ethical imperative to encourage our students to care for themselves, and for others, especially those others whose lives have been 'fatally politicized'. [ABSTRACT FROM AUTHOR]

It appears that being young and queer seems to be all about woundedness: it means experiencing suffering, including the risk of suicide, increased drug use, homelessness and violence. Yet how are these wounded truths told, and further, why is it that people in education seem to tell them "unproblematically"? This paper considers these questions by analysing wounded truth telling in the recent debate over the Western Australia Lesbian and Gay Law Reform Bill. Using Foucault's (2001) discussion of Greek parrhesia (truth telling), the Western Australian debate is analysed in terms of its problematisation of wounded truth telling. Questions are raised regarding the implications of unproblematised educational practices that engage in the telling of wounded truths. [ABSTRACT FROM AUTHOR]

There is a dearth of scholarly analysis and critique of the Australian newsprint media’s role in the medicalization of child behaviour. To begin to redress this lack this paper analyses newsprint media’s use of metaphors that re/describe and construct realities of ADHD with a medicalizing effect. The interdisciplinary team used theFactivaTMdatabase to locate and review 453 articles published in Australian national and metropolitan newspapers during the decade 1999–2009. Data analysis involved generating statistical descriptions of the dataset according to attributes such as: date, state, newspaper titles and author names. This was followed by inductive analysis of article content. Content analysis revealed pervasive and striking use of metaphor in newsprint media reporting of ADHD content, especially when describing health professionals, educators, parents and children. This collection of metaphors was striking, and while the metaphors deployed were varied, this diversity seemed underscored by a common functionality that increased the risk that child behaviour was explained using medicalized knowledge. We contend that these metaphors collectively and coherently functioned to simplify and delimit meanings of children’s health and behaviour to favour depictions that medicalize problems of children and childhood. [ABSTRACT FROM PUBLISHER]