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In the wake of policy, technology, and ideological disruptions in Western higher education, it is in universities' interests to improve the quality of their learning and teaching to meet changed expectations. In some countries, particularly anglophone countries such as Australia, Canada, New Zealand, and the United Kingdom, the medium for this improvement is often professional development of academic staff provided through a Graduate Certificate in Higher Education (GCHE). This paper presents mixed methods research conducted at an Australian University. It addresses the questions of how a GCHE contributes to teaching quality and the Scholarship of Teaching and Learning (SoTL) from the perspective of course participants and their educators in the context of a university wide strategy to promote a culture of excellence in learning and teaching. Data and analysis indicate significant benefits to academic staff, their students, and the host institution from completion of a GCHE. However, tensions around academic workloads, compulsion, and some contradictions in espoused educational values and managerialist impositions emerge in these advancements. The educators in the GCHE (academic developers) were sometimes caught in the crossfire. Their reflections on this experience are included in the data and analysis.

Religious faith and spiritual practices, although increasingly important to some students, are often avoided in the Western University classroom and student experience. There are some understandable and valid reasons for this. However, when two academics (Education/Social Work and Theology) were asked to evaluate a co-curricular, interreligious dialogue program in an Australian University, called "Finding Common Ground" (FCG), the data was so compelling that consideration for pedagogies in the university 'classroom' took on additional significance. More so in the contemporary context, where religious pluralism and respectful religious expression is to be encouraged, over and against polarisation, in today's global and multi-religious world. This article reports on the evaluation of the FCG program's social inclusion and inter-cultural literacy objectives. As a co-curricular program, FCG offers a safe space for students to discuss their religious faith, or alternative value base, and to learn from those of others. Research findings on two iterations of the program indicated that creating safe spaces, respectful dialogue and eliciting personal narratives supported the development of inter-cultural literacy in participants and encouraged participation of minority student voices. We examine this informal learning process, exploring possibilities that might affirm more inclusive practices in higher education and cross-culturally informed graduate outcomes.

The aim of this article was to present students' responses to learning about community development and groupwork within the context of the natural world and human communities under threat, sometimes referred to as "greening the curriculum". Students' perceptions of such greening initiatives are currently underrepresented in the literature. The community development and group work unit under study was part of an Australian qualifying Masters of Social Work program. Students' perceptions of greening the curriculum were examined using a case study methodology, with quantitative and qualitative data collected. Their responses provided insight into efficacy of the Unit. Results indicated that students' awareness of the connections between social work, the natural environment, and ecological justice increased, and their confidence to carry this connection forward into their social work practice was strengthened. These results illustrate how students with no prior, or little, interest in "green social work" can achieve deep, meaningful, and even transformative progress towards ecological social work practice. Embedding ecological justice content into community development and group work curriculum can provide a holistic context for learning. The inclusion of ecological justice in social work curricula can be transformative for students and future social work practice. The student "voice" adds to the growing impetus of ecological justice in social work curriculum. [ABSTRACT FROM AUTHOR]

The impetus to ensure Australian students, once enrolled, complete their university qualification has become more pressing. Student retention impacts funding in a tight fiscal environment and is used as a benchmark for quality performance. Evidence of increased levels of psychological distress in university students threatens this retention. Risks to student well-being can be compounded for diverse and international students with vulnerabilities that include social isolation, negotiating cultural difference, and marginalization. This article reports on the evaluation of an extracurricular program available to all students in an Australian university that enabled respectful interfaith and cross-cultural dialogue, called "Finding Common Ground." The program sought to reduce social isolation, support mature religious expression, counter marginalization, and strengthen graduate attributes. The research highlighted hopeful and surprising cross-cultural encounters, impacted positively on student well-being, enhanced cross-cultural learning, and disrupted the propensity for polarization or "silence" in university (and social) discourse on religious beliefs.

The demand for palliative care has increased in high income countries as mortality in older adults has decreased and life expectancy increased. In this context, the priorities of palliative and end of life care (EoLC) have shifted in Australia, reflected in policy frameworks, national guidelines, service systems and funding models. However, aligning service systems and practice realities with these policy aspirations has been problematic in Australia and elsewhere. The current study investigates the recent implementation of a unique, community palliative care (CPC) programme called Heidi's Have a Go (HHaG) in regional Australia, which seemed to bridge the problematic divide between policy aspirations and practice implementation. Qualitative research was undertaken to examine the programme design and influence from the perspective of programme staff and volunteers. The data generated compelling stories on staff and patient experiences in its first 2 years, achieving service outcomes aligned with current policy and national frameworks and privileging patient voices. [ABSTRACT FROM AUTHOR]

Students who have followed routes to Western universities other than the 'traditional' one--that is, an uninterrupted path from school to university--face greater challenges to their democratic participation in higher education than their "traditional" counterparts. Until recently, universities have predominantly expected students with diverse entry points to assimilate into existing curricula and academic modes of operating. Such expectation, when combined with reductionist managerial accountability, has largely marginalised non-traditional students. This paper reports on a project which aimed to reverse this marginalisation in an Australian Bachelor of Social Work degree. It is argued that students from diverse linguistic, cultural and educational backgrounds, having greater challenges in negotiating privileged academic and discipline literacies, are better served pedagogically by curriculum design that resonates with their lifeworlds and makes tacit assumptions in university literacies explicit. Using practitioner action research in a partnership between a social work and an academic language and learning academic, pedagogies that utilised students' literacy practices as assets for learning were enacted over two research cycles. The possibilities and constraints that emerged to support student learning and more equitable participation were examined. The findings suggest that it is possible, even under current preoccupations with measurements and budget constraints, to signal key points of negotiation for pedagogic change to respond more inclusively and equitably to contemporary university students.

As higher education has shifted from an elite to an internationalised and massified system, we can no longer assume that students entering Western universities are familiar with the multiple literacy expectations of the university and professional worlds. Students are required to negotiate between different literacy practices, imbued with differential power in their everyday, disciplinary and professional settings. This paper argues that diverse students' literacies can be valorised and harnessed as assets for learning. The authors re-designed curricula in the Bachelor of Social Work in an Australian university making elite codes explicit; using students' everyday literacies as a bridge to new knowledge; and introducing the notion of "code-switching" between literacies. The authors found that both disciplinary learning and the acquisition of multiple literacies were enabled, without colonising students in more dominant literacies. We encourage the exploration of such learning spaces in other disciplines, to build socially inclusive pedagogies which resource all students equitably in a massified education system.

With the massification of higher education in a knowledge-driven economy, Western universities have struggled to keep pace with the cultural, linguistic, educational and economic diversity of university students and the complex realities of their lifeworlds. This has generated systemic inequities for diverse or "non-traditional" students, and left academics with pedagogic uncertainty. This paper reports on action research that examined curricular and pedagogic practices that made elite academic codes explicit, and utilised students' "Funds of Knowledge" as assets for disciplinary learning, in an Australian university. The action research confirmed the potential of creating bridges between the cultural practices and literacies of diverse students and the acquisition of disciplinary knowledge, facilitating their negotiation of multiple literacies and the successful participation of all students. Institutional arrangements--governed by economic, cultural and socio-political conditions--that enabled and constrained these potentials were highlighted, suggesting areas for negotiation for the pedagogies' ongoing and wider use.

Education policy in Australia has accelerated its aim to increase participation of under-represented groups in tertiary education including students who are culturally and linguistically diverse and have low socio-economic status. These students generally have not had prior access to privileged academic discourse, which can further disadvantage them in their participation and progress in tertiary education. In this article, we outline a cross-discipline curriculum initiative and pedagogy that draws on critical literacy and the metaphor of discourse community to integrate language and academic skills into community services qualifications. We argue that this--supports the genuine participation of under-represented (non-traditional) students. It aspires to not only support students' entry into the new academic terrain, but to enable students to adopt a critical stance to the discourses in which they are learning to participate. This we argue is crucial, when expertise is not just a way of meeting its ostensible purposes, but is also a way of exercising power. Although we report on the application of this initiative to entry level curricula (Diploma), we suggest that it has relevance and application to Bachelor levels in a range of disciplines, both in supporting pedagogy and for transition to Bachelor level study. (Contains 1 note.)

This paper reports on a collaborative project aimed at addressing the learning challenges faced by non-traditional students at the interface of TAFE and Higher Education. Our pedagogy is informed by engagement with a critique of competency-based education that espouses "bringing knowledge back into" the curriculum (Wheelahan, 2010a) and a critique of progressivist language pedagogy that calls for explicit instruction about the distinctive language features of disciplinary knowledge (Martin & Rose, 2008). We describe how we have used the concepts of "discourse community" and "discoursal identity" to construct a pedagogy that enables students: 1) to learn the "knowledge" and "language" of their course, both for work and further study; and 2) to begin to develop a critical perspective on the discourse community into which they are being inducted. We also illustrate why close collaboration between discipline teachers and teachers with language and learning expertise is intrinsic to the successful design and enactment of this pedagogy. (Contains 1 table and 2 figures.)

Advances in the management of chronic diseases, combined with an aging population, have escalated the prevalence of people with life-limiting conditions and demand for palliative care. In Australia, this has prompted calls for change in policy frameworks, service systems and funding models that underpin care. The complex social, cultural and policy transformation required to enact these changes has been problematic. This paper reports on qualitative research into a unique, Australian Community Palliative Care program reflecting these aspirational changes. The research examined the program design and its implementation through the perspectives of program staff and volunteers. [ABSTRACT FROM AUTHOR]

Religious faith and spiritual practices, although increasingly important to some students, are often avoided in the Western University classroom and student experience. There are some understandable and valid reasons for this. However, when two academics (Education/Social Work and Theology) were asked to evaluate a co-curricular, interreligious dialogue program in an Australian University, called Finding Common Ground (FCG), the data was so compelling that consideration for pedagogies in the university 'classroom' took on additional significance. More so in the contemporary context, where religious pluralism and respectful religious expression is to be encouraged, over and against polarisation, in today's global and multi-religious world. This article reports on the evaluation of the FCG program's social inclusion and inter-cultural literacy objectives. As a co-curricular program, FCG offers a safe space for students to discuss their religious faith, or alternative value base, and to learn from those of others. Research findings on two iterations of the program indicated that creating safe spaces, respectful dialogue and eliciting personal narratives supported the development of inter-cultural literacy in participants and encouraged participation of minority student voices. We examine this informal learning process, exploring possibilities that might affirm more inclusive practices in higher education and cross-culturally informed graduate outcomes. [ABSTRACT FROM AUTHOR]

In the wake of policy, technology, and ideological disruptions in Western higher education, it is in universities' interests to improve the quality of their learning and teaching to meet changed expectations. In some countries, particularly anglophone countries such as Australia, Canada, New Zealand, and the United Kingdom, the medium for this improvement is often professional development of academic staff provided through a Graduate Certificate in Higher Education (GCHE). This paper presents mixed methods research conducted at an Australian University. It addresses the questions of how a GCHE contributes to teaching quality and the Scholarship of Teaching and Learning (SoTL) from the perspective of course participants and their educators in the context of a university wide strategy to promote a culture of excellence in learning and teaching. Data and analysis indicate significant benefits to academic staff, their students, and the host institution from completion of a GCHE. However, tensions around academic workloads, compulsion, and some contradictions in espoused educational values and managerialist impositions emerge in these advancements. The educators in the GCHE (academic developers) were sometimes caught in the crossfire. Their reflections on this experience are included in the data and analysis. [ABSTRACT FROM AUTHOR]

The impetus to ensure Australian students, once enrolled, complete their university qualification has become more pressing. Student retention impacts funding in a tight fiscal environment and is used as a benchmark for quality performance. Evidence of increased levels of psychological distress in university students threatens this retention. Risks to student well-being can be compounded for diverse and international students with vulnerabilities that include social isolation, negotiating cultural difference, and marginalization. This article reports on the evaluation of an extracurricular program available to all students in an Australian university that enabled respectful interfaith and cross-cultural dialogue, called Finding Common Ground. The program sought to reduce social isolation, support mature religious expression, counter marginalization, and strengthen graduate attributes. The research highlighted hopeful and surprising cross-cultural encounters, impacted positively on student well-being, enhanced cross-cultural learning, and disrupted the propensity for polarization or "silence" in university (and social) discourse on religious beliefs. [ABSTRACT FROM AUTHOR]

As higher education has shifted from an elite to an internationalised and massified system, we can no longer assume that students entering Western universities are familiar with the multiple literacy expectations of the university and professional worlds. Students are required to negotiate between different literacy practices, imbued with differential power in their everyday, disciplinary and professional settings. This paper argues that diverse students’ literacies can be valorised and harnessed as assets for learning. The authors re-designed curricula in the Bachelor of Social Work in an Australian university making elite codes explicit; using students’ everyday literacies as a bridge to new knowledge; and introducing the notion of ‘code-switching’ between literacies. The authors found that both disciplinary learning and the acquisition of multiple literacies were enabled, without colonising students in more dominant literacies. We encourage the exploration of such learning spaces in other disciplines, to build socially inclusive pedagogies which resource all students equitably in a massified education system. [ABSTRACT FROM AUTHOR]

In the Western policy landscape, students from diverse cultural, linguistic, economic and other backgrounds are increasingly represented in an expanded tertiary education system. Structural and technological changes have challenged traditional pedagogies designed for more elite cohorts, and shifted the boundaries of textual practices in both universities and professional worlds. In spite of these momentous trends, university literacies often remain tacit and inaccessible to those new to them, and pedagogies rarely explicitly engage with the complexities of these shifting boundaries. University students unfamiliar with these tacit literacies can become marginalised and ultimately struggle with the literacy demands of their academic and professional worlds. This is problematic in social work education, as professional practice demands complex written and oral communication, with potentially significant social and legal repercussions. This paper reports on pedagogies initiated by action research in a Bachelor of Social Work programme in an Australian University. Pedagogies were introduced to make elite codes explicit, use students' literacies as assets for learning and encourage 'code switching' between literacy practices to resist colonising into more powerful literacies. Students' capacities in academic and professional literacies were significantly enhanced by these practices, and their cultural inheritances valorised, encouraging their contribution to the social work discipline. [ABSTRACT FROM AUTHOR]

With the massification of higher education in a knowledge-driven economy, Western universities have struggled to keep pace with the cultural, linguistic, educational and economic diversity of university students and the complex realities of their lifeworlds. This has generated systemic inequities for diverse or ‘non-traditional’ students, and left academics with pedagogic uncertainty. This paper reports on action research that examined curricular and pedagogic practices that made elite academic codes explicit, and utilised students’Funds of Knowledgeas assets for disciplinary learning, in an Australian university. The action research confirmed the potential of creating bridges between the cultural practices and literacies of diverse students and the acquisition of disciplinary knowledge, facilitating their negotiation of multiple literacies and the successful participation of all students. Institutional arrangements – governed by economic, cultural and socio-political conditions – that enabled and constrained these potentials were highlighted, suggesting areas for negotiation for the pedagogies’ ongoing and wider use. [ABSTRACT FROM PUBLISHER]