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Purpose – The purpose of this chapter is to understand how children expand independence within instructional interactions with their teachers. To do so, the authors re-examine how scaffolding is understood and applied.

Approach – First, the authors consult websites and literature used by teachers and academics to examine how the notion of scaffolding is employed and explained. The authors analyze the roles, the intentions, the means, and the timing of scaffolding as used in popular literature to explain and support instruction. The authors then entertain a conceptual shift: What would the scaffolding process look like if learning were conceived as agentive? With this in mind, the authors interrogate descriptions of the tenets and functions of scaffolding to consider the process in relief.

Findings – The authors track the consequences of the inversion of scaffolding onto the understandings of the gradual release of responsibility (GRR) model. Scaffolding is understood as sitting within a GRR model, wherein the learner gradually releases responsibility to a teacher at the point of need. Intersubjectivity remains a basis for the model. A Window for Examining Teaching–Learning Interactions is offered as a frame with which to analyze the theories of both the child and the teacher apparent within scaffolding interactions. An accurate teacher’s theory of the child’s current and changing theories is required for teaching to be honed to invite children to efficiently access personal and contextual resources and to seek assistance when needed within engaging tasks with scope.

Practical Implications – When children are positioned as initiators of their learning, they are able to use their vast repertoire of knowledge of the world, language/s and literacies, and familial, cultural, and community ways of knowing to create, interpret, and engage in tasks. In this agentive view, children are positioned as holding full responsibility at the onset of any task and gradually releasing their responsibility to access support, when needed. Within tasks that are sufficiently wide for engagement at varied entry points, learners are the catalyst of the functions that were formerly initiated by teachers. Teachers invite children to access personal and contextual resources and to seek assistance, as needed, through additional external, contextual resources. This inverted model of scaffolding, that is child-directed rather than teacher-initiated, requires teachers to go beyond theories of teaching and learning and develop a theory of an individual child.

This chapter explores the Aboriginal artefacts ‘clapsticks’ as a form of cultural data – a means of disseminating cultural knowledge in the galleries, libraries, archives, and museums [GLAM] sector. How might alternative methods of curation animate clapsticks as active objects that deliver effective knowledge transfer? This research aims to explore and extend current industry practices of the curation of clapsticks, within the existing parameters of technology, spatial capacity, financial support, and governance as part of the operation of the GLAM sector. The research problem, therefore, explores the past limitations of colonial framing of cultural institutions that once hindered the revealing, the disseminating, and the ‘awakening’ of the complexities of knowledge intrinsic to Aboriginal cultural artefacts. Informal communication with Aboriginal community members and academics was critical to providing cultural context as well as personal beliefs and aspirations vital to conceptualising the future of cultural representation. This investigation explores how a cultural centre offers a space and an opportunity to facilitate the clapsticks datasets in its capacity as a performance-focussed building rather than solely an exhibition space or keeping place. This potential represents a shift in thinking around the clapsticks being a lens through which the stories of Aboriginal culture can be disseminated.

Rivers are very close to Indian culture and civilisation. Indians treat rivers as holy and connect them to their faith. Human-induced activities unintentionally pollute the water bodies. The present case revolves around an innovative social enterprise – PHOOL, which deals with the recycling of flowers offered by devotees at temples. Thus, preventing thousands of kilograms of floral waste from being dumped into rivers daily and polluting them. The idea was conceived to save the most revered river – the Ganges. These flowers are mostly loaded with pesticides and insecticides, which further merge with river water making it even more toxic, endangering marine lives. PHOOL collects flowers from various places of worship and recycles them into handcrafted incense sticks and biodegradable Styrofoam. This unique venture has also been patented for its process and technology of floral waste recycling. Their mission is to save and preserve the river Ganges and empower marginalised women by providing employment opportunities while at the same time giving a livelihood and a future to Indian child and the generations to come. The child could now afford schooling, in hopes of a better economic future in a healthier environment while maintaining all societal traditions. It is essentially a case of social entrepreneurship that aims to help readers understand the intricacies of starting and surviving a social enterprise and ensuring continual sustainability. To create the case, an interview was carried out with Ms Ekta Jain (Associate, Marketing and Communications, PHOOL), as well as a literature review and data were collected on the social enterprise and significant events that take place in the Indian social entrepreneurship ecosystem. PHOOL is a case on ensuring a balanced approach between the economy, environment and society. It aims at protecting and creating a balance between the environment, the economy and the society, generating a new inflow to the economy, providing a purpose in life for those most in need of it and a livelihood free from pollution and deprivation, and making the world a better place to live in. It is creating a balance between societal needs, the environment that requires protection, the economy and ensuring continuity.

This chapter came about, after five years of working with the Ngadjuri community on speculative student cultural centre designs. Ideation for those conversations and studio-based interactions, in addition to time and cultural tours spent on Country, revealed a variety of opinions and hopes that exist within the Ngadjuri community for a place to celebrate their cultural heritage. This heritage has an incredible history, and the idea of a cultural centre has been topical since the late Uncle Vince Copley Senior worked with other Ngadjuri community members such as Robert Rigney, on Country and in an advocacy role for Ngadjuri more than 30 years ago. This series of yarnings from a two-part transcription process re-awakens those desires of Elders now passed. The transcriptions are complemented with literature around yarning as a research methodology that delivers current, immediate, and insightful personal thoughts, although only as personal as the lead yarner wishes to share. In addition, the literature contextualises the key themes of which the yarnings divulge. Research has indicated how yarning interactions and interrelationships create a unique dynamic between the researcher and the community members. It is these rich experiences where knowledge is shared in a two-way exchange that is noteworthy for the galleries, libraries, archives, and museums [GLAM] sector. GLAM sector priorities must implement policy to pursue future Indigenisation of their epistemological methods and ontological systems. To address any future data curation of Ngadjuri cultural heritage materials on Country or in GLAM, hearing the personal stories and desires seemed timely and necessary.