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The purpose of this paper is to introduce a broad theoretical orientation for the themed section of History of Education Review, “Unstable concepts in the history of Australian schooling: radicalism, religion, migration”. Through the conceptual frame of “contrapuntal historiography”, it commends the practice of re-looking at taken-for-granted concepts and re-readings of the cultural archive of Australian schooling, with especial attention to silences, discontinuities and the movements of concepts.

Drawing on Edward Said’s approach of “contrapuntal reading”, this paper refers to the recent work of Bruce Pascoe as an exemplar of this practice in the field of Australian history. It then relates this approach to the study of the history of Australian schooling as demonstrated in the three papers that make up the themed section “Unstable concepts in the history of Australian schooling: radicalism, religion, migration”.

Following in the style of Said’s contrapuntal reading and the example of Pascoe’s work, this paper argues that there are inerasable traces of historical politics – that is, the records of constitutive exclusions and silences – which “haunt” taken-for-granted concepts like the migrant, the secular and the radical in the history of Australian schooling.

Taken alongside the three papers in the themed section, this paper urges the proliferation of different theoretical and disciplinary approaches in order to think anew about silences, discontinuities and movements of concepts as a counterpoint to dominant narrative lines in the history of Australian education.

Teaching and learning success rely on effective communication in a style which will enhance enquiry and engage the learner in developing self-confidence and self-worth. This is a space which respects the prior knowledge and culture of the learner. Many have written and theorised with regard to the importance of a culturally inclusive curriculum, which in effect should incorporate decolonising methodologies in the multifaceted pedagogical landscape. Education has been structured on a Western scaffold which has gone unchallenged over decades. Interculturality with regard to Indigenous pedagogy must be recognised and identified to move forward. Teaching in the area of the creative arts is a diverse learning environment. Creative works are culturally informed and are closely connected to the individual’s sense of identity, cultural values, spiritual beliefs and traditional expectations. Visual arts are a point of intercultural communication, where traditional artistic expressions connect with those around us, informing and expressing our ‘Being’ to a wider audience. This chapter will provide an exploratory discussion of the historical and sociocultural facets of Australian Aboriginal Knowledge Systems and how this relates to an emerging scholarly Indigenous Knowledge system. The aspects of this chapter are: it will focus on the colonisation of Australia; a review of Indigenous and Western theoretical perspectives; and the importance of traditional practice, such as yarning and cultural values in relation to creative arts. This expands on possibilities and creative ideas, informing the various ways expression can be developed. These can be both traditional and contemporary in origin. This chapter will bring reference to these in the particularistic sense of creative expression and its correlation with teaching in higher education for Aboriginal students.

The 1990s war in Bosnia and Herzegovina is remembered for the atrocities committed by each of the ethnic groups involved. However, while it was mainly the leaders that were held to blame, the role of followers in these events also needs consideration. One cannot lead without followers. One cannot accomplish genocide without obedient followers. This study will examine the war in terms of three types of followers – participants, bystanders, and upstanders (those who stood up for their beliefs of right and wrong, refusing to obey orders from superiors or give in to the pressures of the situation). Studies in the past, such as the Milgram Experiment and the Stanford Prison Experiment, focused on the negative side of human behavior. We need to also focus research on the positive side of human behavior such as that displayed by the upstanders, so that such positive behavior can be encouraged and further developed in the interests of peace.

This chapter draws upon the ongoing gaps and injustices in Western water policy and law, exploring its paucity in recognition of Indigenous Water rights. Exacerbated by National Water legislation and ongoing colonial racism, notions of ‘ownership’ of water resources that are licenced through the Crown represent a site where a paradigm shift is needed to dismiss the myth of aqua nullius and secure Aboriginal Water rights (Marshall, 2017). The Gunditjmara success in obtaining United Nations Educational, Scientific and Cultural Organization (UNESCO) World Heritage listing of the Budj Bim eel traps and the Yarra River (Wilip-gin Birrarung murron) Protection Act (2017) are two examples that illustrate recognition of Aboriginal connections to water, but at the same time reveal weaknesses in Australian water policy. Sustainable Indigenous culture requires legal, social and cultural recognition and enactment of Aboriginal Water rights.

This chapter suggests that the unsettling reconfiguration of ‘home’ in works of post-colonial literary adaptation has an affective impact on non-Indigenous readers, contributing, potentially, to processes of decolonisation. Ken Gelder and Jane M. Jacobs, in their book Uncanny Australia: Sacredness and Identity in a Postcolonial Nation, argue that Australian texts which seek to disturb readers by pursuing modes of post-colonial ‘unsettlement’ can activate new discourses and, thereby, inspire social change (1998). Focussing upon undergraduate student responses to two works of Aboriginal Australian literary adaptation, Melissa Lukashenko's short story ‘Country: Being and Belonging on Aboriginal Land’ (2013) and Leah Purcell's stage play, The Drover's Wife (2016), this chapter draws upon ideas pertaining to ‘affect’ to reveal how, through the subversive reimagining of tropes and structures commonly associated with Western dwelling, works of Indigenous literary adaptation elicit emotional responses in non-Indigenous readers and, in so doing, open up new spaces for listening within existing frameworks of white possession.

The purpose of this paper is to contribute to the literature on internet use, with particular respect to academics. The literature on academic uses of the internet is littered with empirical studies, which analyse aspects of the broad spectrum of uses to which the internet can be put, by academics anywhere in the world. This paper begins an initial attempt to provide a broad theoretical framework for internet adoption and utilization by academics, irrespective of rank.

Paper based largely on literature survey and an assessment of the existing models of internet use by academics.

The paper postulates an internet adoption model for academics. The Internet Adoption Model for Academics (IAMA) was conceptualized as an abstract object with five main components: internet for teaching, internet for research, internet for consultancy, internet for administration, and internet for policy making. The Internet Adoption Model for Academics (IAMA) provides a framework for internet use, and has the potential for being instructive for academics who have currently not integrated the internet fully into their professional activities.

The paper presents a modest theoretical contribution to the academic internet‐use literature, and might influence new research streams in this important conceptual area.