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ItemLet’s Talk About Writing Support for Plurilingual Graduate Students(TESL Canada Federation, 2024)Academic writing is an inseparable aspect of graduate school (Holmes et al., 2018) as students’ academic writing is the primary basis for assessment (Turner, 2011). The high-stakes nature of academic writing is magnified for plurilingual students, whose attendance at English medium universities is growing exponentially (Fenton-Smith & Humphreys, 2017). However, there is a scarcity of research that addresses how faculty support writing as an essential practice for plurilingual graduate students, particularly in English-medium universities where English is implicated in structures of power and privilege. Employing a critical analytic collaborative autoethnography (Anderson, 2006; Kempny, 2022) this research uses polyvocal conversations among seven researcher/practitioners to consider the question of how faculty members perceive and respond to the academic writing needs of plurilingual graduate students. Informed by intersectionality (Crenshaw, 2017; Hankivsky, 2014), these conversations illuminate the ways both educator identities and epistemological turns in education theory impact approaches to writing support for plurilingual graduate writers. Importantly, these discussions are implicated in the socio-political contexts of Canadian and Australian universities where systems of inequality act to marginalise plurilingual writers. These contextualised conversations then aim to problematise and revise existent, dominant deficit discourses and pedagogies of writing support for plurilingual students. Findings illuminate the capacity of educators, who are cognisant of their power and place, to generate alternative practices to support plurilingual graduate writers in service of more asset-orientated and inclusive spaces that take advantage of students’ plurilingual repertoires in English-dominant universities.
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ItemTowards an interactional grammar of interjections: Expressing compassion in four Australian languages(ROUTLEDGE JOURNALS, TAYLOR & FRANCIS LTD, 2023-01-01)
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ItemNo Preview AvailableBetween cultural trade and cultural development: examining the first decade of the UNESCO's International Fund for Cultural Diversity(ROUTLEDGE JOURNALS, TAYLOR & FRANCIS LTD, 2024-01-01)
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ItemThe Failure of 'Recognition'(Arena Printing and Publishing, 2016)A successful referendum on the recognition of Aboriginal and Torres Strait Islander people may once have looked like a fairly good prospect. The failure of the founders to make any mention of Aboriginal people in the Constitution seemed self-evidently in need of correction, the proposal enjoyed bipartisan support in a parliament that could agree on little else, and, in the person of Tony Abbott, it found a prime minister who said he was willing to ‘sweat blood’ for it. Such, it seems, was the confidence (or was it in fact the desperation?) of the political establishment that it blithely commenced its ‘yes’ campaign, ‘Recognise’, before the substance of the proposal had even been decided. And yet the chances that we will even have settled on a question before 27 May 2017 rolls around—this being the date originally favoured by Abbott—now seem increasingly slim. For all the goodwill built up (and all the public-relations exercises undertaken) during the six years since Prime Minister Julia Gillard first returned it to the political agenda, recognition would appear to be on the brink of failing. What happened?
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ItemNo Preview AvailableAfter Apology: The Remains of the Past(Association for the Study of Australian Literature, 2017-05)In an extraordinarily prescient lecture, addressed to the nation responsible for the first ‘crime against humanity’, Theodor Adorno attested to the paradox of a past that lives on, but cannot be lived with: ‘one wants to get free of the past, rightly so, since one cannot live in its shadow, and since there is no end to terror if guilt and violence are only repaid, again and again, with guilt and violence. But wrongly so, since the past one wishes to evade is still so intensely alive’ (Adorno 115). Although ‘the past’ to which Adorno refers remains the exceptional instance of state crime, his observations strike at the heart of a dilemma that many political communities continue to grapple with today: how does one get free of a past that refuses to pass? Though an increasingly popular theme of intellectual inquiry, a burgeoning topic within the ever expanding and ever more sophisticated field of ‘memory studies’, the question could scarcely be dismissed as being of merely academic interest. Assuming John Torpey is even half right in suggesting that concern for the future has now been eclipsed by a ‘preoccupation with past crimes and atrocities’, the ‘righting old wrongs’ project is of more than marginal concern for states right around the world (Torpey 1). Indeed, if the problem of ‘coming to terms with the past’ was ever exclusively German, it is now a truly universal political concern.
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ItemA reconciliation most desirable: Shame, narcissism, justice and apology(SAGE PUBLICATIONS LTD, 2017-03)This paper seeks to draw attention to the narcissistic dimensions of the reconciliation movement in Australia and, more specifically, to the way in which the desire to ‘make innocent’ compromises the attempt to ‘make amends’ and construct a just polity. Building upon some early work by Anthony Moran (1998) and Elizabeth Povinelli (1998), it sets out to defend two claims: firstly, that the intensity of the desire for reconciliation in Australia (and conceivably in other settler colonial states as well) is attributable to the sense of shame arising from the collapse of the national ego ideal; and secondly, that the real target of the reparative efforts undertaken under the auspices of reconciliation is the healing of the ‘narcissistic injury’ inflicted by the failure of the assimilation project and the assertion of Aboriginal separateness.
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ItemNo Preview AvailableContesting Australian Asylum Policy: Political Alienation, Socratic Citizenship, and Cosmopolitan Critique(WILEY, 2017-06)In the face of the hard‐line approach to asylum‐seekers currently being taken by both the major political parties in Australia, alienated cosmopolitans have been increasingly inclined to disidentify with the Australian nation and declare “not in my name”. Although sympathetic both to the cosmopolitan position and to these acts of principled dissent, I express reservations about such an approach on the grounds that it distances the cosmopolitan elite from the democratic mass and inclines towards irresponsibility. Drawing on Socrates as an exemplar, I investigate how citizens with cosmopolitan sensibilities might resist injustice on universal moral grounds without being either condemned by or exiled from their local political community. Ultimately, I argue in favour of an embedded cosmopolitanism that engages critically with the political ethos and calls on citizens to take responsibility for protecting the state in its ideal image.
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ItemThe Power of Forgetting: Ressentiment, Guilt, and Transformative Politics(Wiley, 2017-08)Though long regarded as an injustice in its own right, willed forgetting is currently enjoying something of a revival in politics. Concerned by the threat memory poses to both the peace and vitality of the state, critics have championed forgetting for its power to release us from ressentiment and begin anew. In this article, I take a closer look at Nietzsche's conception of willed forgetfulness, specifically as it is set out in On the Genealogy of Morals, to bring out what contemporary critics of the “surfeit of memory” seem happy to ignore: Namely, that a certain kind of cruelty, either against others or towards oneself, is the sine qua non of forgetting. Drawing on Freud as a supplement, I argue that many of the symptoms critics ascribe to the surfeit of memory—the culture of victimhood, the tyranny of guilt, the displacement of action, and the eclipse of visionary modes of imagining the future—may in actual fact be the product of forgetting.
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ItemIndigenous knowledge is not an extractable resource(Academia.edu, 2021-11)Indigenous knowledge is increasingly being looked to as containing solutions to contemporary challenges, particularly climate change. Along with growing anxieties about the future of the planet is a parallel “tendency to exalt Indigenous or non-Western others as symbols of inspirational environmental ethics, modelling interspecies, interconnectedness and reciprocity contrary to a Western will-to-destruction” (Neale & Vincent, 2017, 426). Recent calls to harness Indigenous bushfire management techniques in Australia and growing interest in Traditional Ecological Knowledge (TEK) in land and resource management globally are examples of this trend and represent important steps forward in improved recognition of Indigenous peoples. However, reaching for Indigenous knowledge when western knowledge and systems fail is to treat it as a gap-filler or additive (Starblanket & Stark, 2018, 170). While recognition is good and conversations around partnering with First peoples to resolve macro-problems are a step in the right direction, Indigenous knowledge cannot be treated as an extractable resource to be managed and used apart from the place, people and culture that generated it.