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The aim of this paper is to present a schema that maps the terrain of intercultural assessment strategies. This schema is based upon Haraway's semiotic square and has two dimensions. The first considers how distant or near the cultural Other is understood to be -- whether they are perceived a "stranger" or a "neighbour." The second considers whether the student is encouraged to see the cultural Other as an object about whom one learns facts, or if student and the cultural Other are expected to interact as a means to transforming their mutually interrelated lives. We argue that this mapping helps illuminate the benefits and shortcomings of various assessment strategies, highlighting the underlying curricular assumptions and objectives of these assessment strategies. This paper argues that curricular and assessment models that treat cultural Others as neighbours engaged in joint transformative change should increasingly be the focus of intercultural learning and assessment strategies. A review of extant literature found that school systems, international and transnational curriculum bodies, and some for-profit companies provide a wide range of models for assessing student intercultural awareness, understanding and componence. These models differ so significantly that the term "intercultural" may appear a floating signifier. However, the benefit of our schema is in classifying these models by focusing on the forms of intercultural interactions they anticipate.

This paper presents a reflexive analysis of how university educators experience the shift to increasing online teaching in 2019. We explore what it means to be an online educator in contemporary higher education and aim to raise questions about how we approach online education and understand ourselves as educators, informed by a sociomaterial lens. The research utilised collaborative autoethnography (CAE) to facilitate meaning-making and uncover complex perspectives through collaboration and conversation. This enabled us to question what we as educators were losing and what we were gaining as a consequence of shifting to more online modes of teaching via university mandated platforms and processes. Through this methodology, various themes emerged: the role of corporeality; how we constructed ourselves through texts; how others materialised us in virtual spaces; the experience of online time; and our transforming practices and identities. This paper provides a snapshot of a significant cultural milieu in academia as we were afforded time to engage in reflexive practice about teaching online just as the academic world was abruptly mandated to shift almost wholly online. It also provides unique insights into the significance of understanding ourselves as both embodied and social, and the importance of community within academia.

Intercultural Understanding and Personal and Social Capability are two General Capabilities in the Australian Curriculum. However, the level of engagement anticipated by students in addressing these general capabilities across the learning continua provided in the curriculum differs significantly both in terms of the cognitive level expected of this engagement (as measured by Bloom's Taxonomy), and of the level of interaction expected between students in meeting the capabilities' learning objectives. Using the work of Bernstein and Fairclough, this paper argues that the Intercultural Understanding general capability requires less intellectual and inter-social engagement than the Personal and Social capability due to underlying assumptions that operate so as to distance the cultural Other, placing them on the periphery of Australian society, despite cultural diversity being, in fact, the lived experience of virtually all Australians. The learning continua, once scrutinised through a linguistic analysis and the lens of Bernstein, point to the absences of deep engagement in Intercultural Understanding capability, particularly when compared with that expected for the Personal and Social capability and begs the question of how Intercultural Understanding can become imagined, sustained or respectful within pedagogical encounters across the Australian Curriculum.

This research addresses the appeal for more empirical-based research on exclusionary practices in local community sport that often go unchallenged within dominant discourses. By examining how organised community sport clubs can uphold systemic segregation of various ethnic, racial, linguistic, religious and socioeconomic groups, this study also draws attention to the importance of research on race, ethnicity, and education in primary school age children; a population group often ignored in both racism studies and studies of sport. Using interview and focus group data from school principals and students (aged 9-12), including students from refugee and asylum seeker migrant backgrounds, collected over 3 years from two schools in the same multicultural community in Melbourne, Australia, this paper challenges the depiction of sport as an uncontested inclusive space in national and educational discourse, and instead demonstrates the continued existence of exclusion through systemically mediated segregation in organised community youth sport.

The study examines how white teachers talked to children about national identity and cultural diversity by drawing on qualitative research with eight- to 12-year-old students and their teachers from four Australian primary schools with different racial, ethnic and cultural demographics. Despite a range of explicit and implicit approaches that fostered different levels of critique among students, teachers often communicated Australian national identity as commensurate to white racial and Anglo-Australian cultural identity. We identified three main approaches teachers used to talk about national identity and cultural diversity: cultural essentialism, race elision and a quasi-critical approach. We conclude that the wider education system needs to develop a more formal curriculum structure that guides teachers in developing a better awareness of the power of white normativity, and to critically and explicitly counter discourse and practice that centres whiteness as foundational to dominant conceptualisations of national identity.

The currency of intercultural education has risen worldwide in response to increased diversity within societies resulting from migration and global flows of populations. As intercultural education becomes a core responsibility of schooling, critical, detailed analysis of pedagogies for teachers' own intercultural learning is largely absent in education research, in contrast to attention to developing students' intercultural capabilities and theoretical and policy analyses. In beginning to address this limitation, this article offers a critical, reflexive analysis of our use and the efficacy of using autobiographical narrative for teachers' intercultural learning. Framing theories include interculturality, autobiographical narratives for teachers' professional learning, reflexivity, and the effects of silence and silencing in relation to diversity and intercultural relations in schools. Three instances of teacher autobiographical narrative elicited as part of a large-scale, longitudinal study of intercultural education in Australian schools are deconstructed to elucidate their explicit and hidden meanings and effects. The analysis reveals that while autobiographical narrative has productive potential as a strategy for stimulating teacher reflexivity about cultural identities and intercultural relations, it also contains hidden dangers and traps that caution against viewing it as a pedagogical cure-all in the development of teachers' intercultural knowledge and skills.

This study responds to Nado Aveling's call in "Anti-racism in Schools: A question of leadership?" ("Discourse: Studies in the Cultural Politics of Education," 2007, 28(1), 69-85) for further investigation into racism in Australian schools. Aveling's interview study concluded that an overwhelming number of school principals denied the presence of racism in their schools, and that there were no discernible differences in how principals in different schools constructed racism. In contrast, our research found that school principals' constructions of cultural racism are strongly influenced by their school contexts. We elucidate these differences examining the various intersections between race, class and religion deployed by principals in different sites, and argue for the utility of examining and theorising cultural racism using an intersectional approach. By bringing context into our analysis we provide a more nuanced insight into the different ways in which racism is constituted and understood by Australian school principals. [For "Anti-Racism in Schools: A Question of Leadership?," see EJ828165.]

Ethnic-racial socialisation is broadly described as processes by which both minority and majority children and young people learn about and negotiate racial, ethnic and cultural diversity. This article extends the existing ethnic-racial socialisation literature in three significant ways: (1) it explores ways children make sense of their experiences of racial and ethnic diversity and racism; (2) it considers ways children identify racism and make distinctions between racism and racialisation; and (3) it examines teacher and parent ethnic-racial socialisation messages about race, ethnicity and racism with children. This research is based on classroom observations, semi-structured interviews and focus groups with teachers, parents and students aged 8-12 years attending four Australian metropolitan primary schools. The findings reveal that both teachers and parents tended to discuss racism reactively rather than proactively. The extent to which racism was discussed in classroom settings depended on: teachers' personal and professional capability; awareness of racism and its perceived relevance based on student and community experiences; and whether they felt supported in the broader school and community context. For parents, key drivers for talking about racism were their children's experiences and racial issues reported in the media. For both parents and teachers, a key issue in these discussions was determining whether something constituted either racism or racialisation. Strategies on how ethnic-racial socialisation within the school system can be improved are discussed.

The aim of this paper is to present a schema that maps the terrain of intercultural assessment strategies. This schema is based upon Haraway's semiotic square and has two dimensions. The first considers how distant or near the cultural Other is understood to be – whether they are perceived a stranger or a neighbour. The second considers whether the student is encouraged to see the cultural Other as an object about whom one learns facts, or if student and the cultural Other are expected to interact as a means to transforming their mutually interrelated lives. We argue that this mapping helps illuminate the benefits and shortcomings of various assessment strategies, highlighting the underlying curricular assumptions and objectives of these assessment strategies. This paper argues that curricular and assessment models that treat cultural Others as neighbours engaged in joint transformative change should increasingly be the focus of intercultural learning and assessment strategies. A review of extant literature found that school systems, international and transnational curriculum bodies, and some for-profit companies provide a wide range of models for assessing student intercultural awareness, understanding and componence. These models differ so significantly that the term "intercultural" may appear a floating signifier. However, the benefit of our schema is in classifying these models by focusing on the forms of intercultural interactions they anticipate. [ABSTRACT FROM AUTHOR]

This research addresses the appeal for more empirical-based research on exclusionary practices in local community sport that often go unchallenged within dominant discourses. By examining how organised community sport clubs can uphold systemic segregation of various ethnic, racial, linguistic, religious and socioeconomic groups, this study also draws attention to the importance of research on race, ethnicity, and education in primary school age children; a population group often ignored in both racism studies and studies of sport. Using interview and focus group data from school principals and students (aged 9–12), including students from refugee and asylum seeker migrant backgrounds, collected over 3 years from two schools in the same multicultural community in Melbourne, Australia, this paper challenges the depiction of sport as an uncontested inclusive space in national and educational discourse, and instead demonstrates the continued existence of exclusion through systemically mediated segregation in organised community youth sport. [ABSTRACT FROM AUTHOR]

The study examines how white teachers talked to children about national identity and cultural diversity by drawing on qualitative research with eight- to 12-year-old students and their teachers from four Australian primary schools with different racial, ethnic and cultural demographics. Despite a range of explicit and implicit approaches that fostered different levels of critique among students, teachers often communicated Australian national identity as commensurate to white racial and Anglo-Australian cultural identity. We identified three main approaches teachers used to talk about national identity and cultural diversity: cultural essentialism, race elision and a quasi-critical approach. We conclude that the wider education system needs to develop a more formal curriculum structure that guides teachers in developing a better awareness of the power of white normativity, and to critically and explicitly counter discourse and practice that centres whiteness as foundational to dominant conceptualisations of national identity. [ABSTRACT FROM PUBLISHER]

The currency of intercultural education has risen worldwide in response to increased diversity within societies resulting from migration and global flows of populations. As intercultural education becomes a core responsibility of schooling, critical, detailed analysis of pedagogies for teachers’ own intercultural learning is largely absent in education research, in contrast to attention to developing students’ intercultural capabilities and theoretical and policy analyses. In beginning to address this limitation, this article offers a critical, reflexive analysis of our use and the efficacy of using autobiographical narrative for teachers’ intercultural learning. Framing theories include interculturality, autobiographical narratives for teachers’ professional learning, reflexivity, and the effects of silence and silencing in relation to diversity and intercultural relations in schools. Three instances of teacher autobiographical narrative elicited as part of a large-scale, longitudinal study of intercultural education in Australian schools are deconstructed to elucidate their explicit and hidden meanings and effects. The analysis reveals that while autobiographical narrative has productive potential as a strategy for stimulating teacher reflexivity about cultural identities and intercultural relations, it also contains hidden dangers and traps that caution against viewing it as a pedagogical cure-all in the development of teachers’ intercultural knowledge and skills. [ABSTRACT FROM AUTHOR]

Ethnic-racial socialisation is broadly described as processes by which both minority and majority children and young people learn about and negotiate racial, ethnic and cultural diversity. This article extends the existing ethnic-racial socialisation literature in three significant ways: (1) it explores ways children make sense of their experiences of racial and ethnic diversity and racism; (2) it considers ways children identify racism and make distinctions between racism and racialisation; and (3) it examines teacher and parent ethnic-racial socialisation messages about race, ethnicity and racism with children. This research is based on classroom observations, semi-structured interviews and focus groups with teachers, parents and students aged 8–12 years attending four Australian metropolitan primary schools. The findings reveal that both teachers and parents tended to discuss racism reactively rather than proactively. The extent to which racism was discussed in classroom settings depended on: teachers’ personal and professional capability; awareness of racism and its perceived relevance based on student and community experiences; and whether they felt supported in the broader school and community context. For parents, key drivers for talking about racism were their children’s experiences and racial issues reported in the media. For both parents and teachers, a key issue in these discussions was determining whether something constituted either racism or racialisation. Strategies on how ethnic-racial socialisation within the school system can be improved are discussed. [ABSTRACT FROM PUBLISHER]

This study responds to Nado Aveling's call in ‘Anti-racism in Schools: A question of leadership?’ (Discourse: Studies in the Cultural Politics of Education, 2007, 28(1), 69–85) for further investigation into racism in Australian schools. Aveling's interview study concluded that an overwhelming number of school principals denied the presence of racism in their schools, and that there were no discernible differences in how principals in different schools constructed racism. In contrast, our research found that school principals' constructions of cultural racism are strongly influenced by their school contexts. We elucidate these differences examining the various intersections between race, class and religion deployed by principals in different sites, and argue for the utility of examining and theorising cultural racism using an intersectional approach. By bringing context into our analysis we provide a more nuanced insight into the different ways in which racism is constituted and understood by Australian school principals. [ABSTRACT FROM AUTHOR]