Terry Moore - Academia.edu (original) (raw)
Papers by Terry Moore
The Australian journal of Indigenous education, Dec 14, 2022
It is generally accepted by researchers, policy-makers and practitioners that progress in Indigen... more It is generally accepted by researchers, policy-makers and practitioners that progress in Indigenous education depends on working in partnership with Indigenous people, and that programs and services are best provided in partnership. The 2014-2016 Whole of Community Engagement initiative built a partnership of non-Indigenous researchers with researchers, teachers, education leaders and elders from six remote Northern Territory Aboriginal communities. In this paper we describe the features that led us to characterise the initiative and the remote community and school context as intercultural and complex. The former included methodology, staffing, meeting procedure and interpersonal communication, negotiation of meaning and decision-making. On the basis of this approach, we found that intercultural complexity was strongly evident in schooling in Galiwin'ku, Elcho Island, North East Arnhem Land, which was the community most closely studied by the authors. The paper contributes to the recognition of intercultural complexity in remote Aboriginal schooling, and the potential benefit that its recognition can have for educational outcomes in those contexts.
The Australian Journal of Indigenous Education
The Whole of Community Engagement (WCE) initiative sought to identify barriers and enablers in Ab... more The Whole of Community Engagement (WCE) initiative sought to identify barriers and enablers in Aboriginal students’ pathways to post-compulsory education, in six remote communities in Arnhem Land and central Australia. It identified known factors like colonial history, low English literacy, job prospects and cultural difference. Responses often focus on “both-ways” curriculum and pedagogy, and teachers’ cultural competence. Another factor found was interculturality, the fact of living and working at the intersections of Aboriginal and other socio-cultural worlds. The initiative found that students’ engagement with school and with pathways into further education were troubled by both cultural difference and intersection. The Aboriginal researchers involved in the initiative, living at the intersections in their own lives, exemplified the challenges of, and the capabilities needed to negotiate, cultural intersection. The authors propose an intercultural perspective as a refinement to ...
Rural and Remote Health, 2011
Creating a sustainable and effective mental health workforce for Gippsland, Victoria: solutions a... more Creating a sustainable and effective mental health workforce for Gippsland, Victoria: solutions and directions for strategic planning
Much scholarship in Australia and elsewhere, across a range of disciplines analyses how ‘white’ h... more Much scholarship in Australia and elsewhere, across a range of disciplines analyses how ‘white’ hegemony has informed and continues to inform the academy among other cultural institutions, and how the invisibility of ‘white’ privilege has discriminated against minorities such as Indigenous people. Attempting to redress this, many universities have implemented a raft of policies such as the Aboriginalisation of staffing, race-based appointments and promotions, privileging of particular forms of Aboriginal knowledge over disciplinary knowledge, and Aboriginal control over research involving Aboriginal matters. While well-intentioned, we argue that these policies are contributing to the emergence of another problematic monolithic category which is undermining its own and the university’s putative objectives such as equity. Whereas Whiteness Studies and Critical Race Theory point to ideological teaching, research biases, and other barriers to equity for Indigenous people, there is littl...
Today, once distinct ethno-religious societies and cultures routinely intersect and change each o... more Today, once distinct ethno-religious societies and cultures routinely intersect and change each other. As they become less actually distinct, their members often discursively recreate cultural and identity distinctiveness, and so in multicultural nations can drift to intolerance of the other and resistance to inclusion, and contribute to wider social division. In this article I argue that the public policy settings that have prevailed in the human rights era have influenced this eventuality in the Aboriginal case, by over-emphasising socio-cultural particularity. In the Aboriginal case, policies, programs and practices have begun to fetishise particularity and difference from others, and to neglect what is shared with them, and in the process fostered essentialist ideal types and performative difference. This article works to conceive an approach that retains respect for cultural difference but manages the tensions of superdiversity without inciting radicalism. Key to this balancing...
Social Inclusion, 2014
It is often argued that while state rhetoric may be inclusionary, policies and practices may be e... more It is often argued that while state rhetoric may be inclusionary, policies and practices may be exclusionary. This can imply that the power to include rests only with the state. In some ways, the implication is valid in respect of Aboriginal Australians. For instance, the Australian state has gained control of Aboriginal inclusion via a singular, bounded category and Aboriginal ideal type. However, the implication is also limited in their respect. Aborigines are abject but also agents in their relationship with the wider society. Their politics contributes to the construction of the very category and type that governs them, and presses individuals to resist state inclusionary efforts. Aboriginal political elites police the performance of an Aboriginality dominated by notions of difference and resistance. The combined processes of governance act to deny Aborigines the potential of being both Aboriginal and Australian, being different and belonging. They maintain Aborigines’ marginality.
Australian Health Review, 2012
This paper reports on preliminary findings of a novel program piloted in 2010 to address rural me... more This paper reports on preliminary findings of a novel program piloted in 2010 to address rural mental health workforce shortages. The program involved exposing allied health and nursing students from rural backgrounds studying in Melbourne to mental health service employment opportunities in Gippsland. A longitudinal study is underway to evaluate the effect and outcomes of the program and includes surveying participants’ interest in rural mental health work through an online questionnaire immediately prior to and following the program; and surveying career decisions at 6 months and yearly intervals. Paired sample t-tests were used to analyse participants’ level of interest in rural work (pre-event 4.67 (1.50); post-event 5.93 (0.96); P = 0.001), career in a rural setting (pre-event 4.67 (1.63); post-event 5.67 (1.23); P = 0.006), mental health work (pre-event 4.73 (1.39); post-event 6.07 (0.80); P < 0.000) and rural mental health career (pre-event 4.73 (1.33); post-event 5.80 (1....
Journal of Australian Studies, 2003
A politics of authenticity or hybridity? This article is in two parts. In the first part I use tw... more A politics of authenticity or hybridity? This article is in two parts. In the first part I use two case studies to illustrate the identity politics in which Aboriginal Tasmanians are routinely immersed. In these cases, several authoritative discourses-primarily those of liberal governance and state, non-Aboriginal popular opinion, and the counter-discourse of hegemonic Aboriginality-compete to position Aboriginal Tasmanians as Aborigines and as citizens. All the discourses refer in some way to an essentialist, traditionalist authentic Aboriginality. None acknowledge the lived reality and legitimacy of being multiple, complex, modern selves in which forms of Aboriginality exist alongside other identities. Yet this is what Aboriginal Tasmanians are. In order to maintain and assert their identities in all their complexity, individuals must strategically manipulate the various competing discourses and negotiate any discrepancies between them and their own lived realities. This Aboriginal politics can be described as a politics of authenticity, as proximity to the mythologised Aboriginality confers credibility and power. It could just as well though, be described as a politics of hybridity, in which people seek to meet the demands of living multiplicity and ambiguity by strategically mobilising the discourse of authenticity. Either way, it is dedicated to the management of lived hybridity. This appears to require the assertion of proximity to a unitary authentic Aboriginality and the corollary of hiding or denying various other component identities associated with also being, for instance, a Tasmanian or an educated critical thinker. In the second part of the article I go on to explain how and why this politics has developed, in which the colonial governmental construction of an ambiguous Tasmanian Aboriginality and the later conditional inclusion of Aboriginal people through liberal governance are pivotal. This politics is also an outcome of the Aboriginal adoption of the same notion of Aboriginality against which they are unfavourably compared in the popular and government discourses, and of a tacit compact between the Aboriginal elite and state government. I conclude with the suggestion that Aboriginal politics no longer present a productively subversive challenge to liberal government, and may also be counterproductive for many Aboriginal individuals.
The Australian journal of Indigenous education, Dec 14, 2022
It is generally accepted by researchers, policy-makers and practitioners that progress in Indigen... more It is generally accepted by researchers, policy-makers and practitioners that progress in Indigenous education depends on working in partnership with Indigenous people, and that programs and services are best provided in partnership. The 2014-2016 Whole of Community Engagement initiative built a partnership of non-Indigenous researchers with researchers, teachers, education leaders and elders from six remote Northern Territory Aboriginal communities. In this paper we describe the features that led us to characterise the initiative and the remote community and school context as intercultural and complex. The former included methodology, staffing, meeting procedure and interpersonal communication, negotiation of meaning and decision-making. On the basis of this approach, we found that intercultural complexity was strongly evident in schooling in Galiwin'ku, Elcho Island, North East Arnhem Land, which was the community most closely studied by the authors. The paper contributes to the recognition of intercultural complexity in remote Aboriginal schooling, and the potential benefit that its recognition can have for educational outcomes in those contexts.
The Australian Journal of Indigenous Education
The Whole of Community Engagement (WCE) initiative sought to identify barriers and enablers in Ab... more The Whole of Community Engagement (WCE) initiative sought to identify barriers and enablers in Aboriginal students’ pathways to post-compulsory education, in six remote communities in Arnhem Land and central Australia. It identified known factors like colonial history, low English literacy, job prospects and cultural difference. Responses often focus on “both-ways” curriculum and pedagogy, and teachers’ cultural competence. Another factor found was interculturality, the fact of living and working at the intersections of Aboriginal and other socio-cultural worlds. The initiative found that students’ engagement with school and with pathways into further education were troubled by both cultural difference and intersection. The Aboriginal researchers involved in the initiative, living at the intersections in their own lives, exemplified the challenges of, and the capabilities needed to negotiate, cultural intersection. The authors propose an intercultural perspective as a refinement to ...
Rural and Remote Health, 2011
Creating a sustainable and effective mental health workforce for Gippsland, Victoria: solutions a... more Creating a sustainable and effective mental health workforce for Gippsland, Victoria: solutions and directions for strategic planning
Much scholarship in Australia and elsewhere, across a range of disciplines analyses how ‘white’ h... more Much scholarship in Australia and elsewhere, across a range of disciplines analyses how ‘white’ hegemony has informed and continues to inform the academy among other cultural institutions, and how the invisibility of ‘white’ privilege has discriminated against minorities such as Indigenous people. Attempting to redress this, many universities have implemented a raft of policies such as the Aboriginalisation of staffing, race-based appointments and promotions, privileging of particular forms of Aboriginal knowledge over disciplinary knowledge, and Aboriginal control over research involving Aboriginal matters. While well-intentioned, we argue that these policies are contributing to the emergence of another problematic monolithic category which is undermining its own and the university’s putative objectives such as equity. Whereas Whiteness Studies and Critical Race Theory point to ideological teaching, research biases, and other barriers to equity for Indigenous people, there is littl...
Today, once distinct ethno-religious societies and cultures routinely intersect and change each o... more Today, once distinct ethno-religious societies and cultures routinely intersect and change each other. As they become less actually distinct, their members often discursively recreate cultural and identity distinctiveness, and so in multicultural nations can drift to intolerance of the other and resistance to inclusion, and contribute to wider social division. In this article I argue that the public policy settings that have prevailed in the human rights era have influenced this eventuality in the Aboriginal case, by over-emphasising socio-cultural particularity. In the Aboriginal case, policies, programs and practices have begun to fetishise particularity and difference from others, and to neglect what is shared with them, and in the process fostered essentialist ideal types and performative difference. This article works to conceive an approach that retains respect for cultural difference but manages the tensions of superdiversity without inciting radicalism. Key to this balancing...
Social Inclusion, 2014
It is often argued that while state rhetoric may be inclusionary, policies and practices may be e... more It is often argued that while state rhetoric may be inclusionary, policies and practices may be exclusionary. This can imply that the power to include rests only with the state. In some ways, the implication is valid in respect of Aboriginal Australians. For instance, the Australian state has gained control of Aboriginal inclusion via a singular, bounded category and Aboriginal ideal type. However, the implication is also limited in their respect. Aborigines are abject but also agents in their relationship with the wider society. Their politics contributes to the construction of the very category and type that governs them, and presses individuals to resist state inclusionary efforts. Aboriginal political elites police the performance of an Aboriginality dominated by notions of difference and resistance. The combined processes of governance act to deny Aborigines the potential of being both Aboriginal and Australian, being different and belonging. They maintain Aborigines’ marginality.
Australian Health Review, 2012
This paper reports on preliminary findings of a novel program piloted in 2010 to address rural me... more This paper reports on preliminary findings of a novel program piloted in 2010 to address rural mental health workforce shortages. The program involved exposing allied health and nursing students from rural backgrounds studying in Melbourne to mental health service employment opportunities in Gippsland. A longitudinal study is underway to evaluate the effect and outcomes of the program and includes surveying participants’ interest in rural mental health work through an online questionnaire immediately prior to and following the program; and surveying career decisions at 6 months and yearly intervals. Paired sample t-tests were used to analyse participants’ level of interest in rural work (pre-event 4.67 (1.50); post-event 5.93 (0.96); P = 0.001), career in a rural setting (pre-event 4.67 (1.63); post-event 5.67 (1.23); P = 0.006), mental health work (pre-event 4.73 (1.39); post-event 6.07 (0.80); P < 0.000) and rural mental health career (pre-event 4.73 (1.33); post-event 5.80 (1....
Journal of Australian Studies, 2003
A politics of authenticity or hybridity? This article is in two parts. In the first part I use tw... more A politics of authenticity or hybridity? This article is in two parts. In the first part I use two case studies to illustrate the identity politics in which Aboriginal Tasmanians are routinely immersed. In these cases, several authoritative discourses-primarily those of liberal governance and state, non-Aboriginal popular opinion, and the counter-discourse of hegemonic Aboriginality-compete to position Aboriginal Tasmanians as Aborigines and as citizens. All the discourses refer in some way to an essentialist, traditionalist authentic Aboriginality. None acknowledge the lived reality and legitimacy of being multiple, complex, modern selves in which forms of Aboriginality exist alongside other identities. Yet this is what Aboriginal Tasmanians are. In order to maintain and assert their identities in all their complexity, individuals must strategically manipulate the various competing discourses and negotiate any discrepancies between them and their own lived realities. This Aboriginal politics can be described as a politics of authenticity, as proximity to the mythologised Aboriginality confers credibility and power. It could just as well though, be described as a politics of hybridity, in which people seek to meet the demands of living multiplicity and ambiguity by strategically mobilising the discourse of authenticity. Either way, it is dedicated to the management of lived hybridity. This appears to require the assertion of proximity to a unitary authentic Aboriginality and the corollary of hiding or denying various other component identities associated with also being, for instance, a Tasmanian or an educated critical thinker. In the second part of the article I go on to explain how and why this politics has developed, in which the colonial governmental construction of an ambiguous Tasmanian Aboriginality and the later conditional inclusion of Aboriginal people through liberal governance are pivotal. This politics is also an outcome of the Aboriginal adoption of the same notion of Aboriginality against which they are unfavourably compared in the popular and government discourses, and of a tacit compact between the Aboriginal elite and state government. I conclude with the suggestion that Aboriginal politics no longer present a productively subversive challenge to liberal government, and may also be counterproductive for many Aboriginal individuals.