Paul Hodge

Revisiting 'how we learn' in academia : practice-based learning exchanges in three Australian universities

Ideas of ‘how we learn’ in formal academic settings have changed markedly in recent decades. The primary position that universities once held on shaping what constitutes learning has come into question from a range of experience‐led and situated learning models. Drawing on findings from a study conducted across three Australian universities, the article focuses on the multifarious learning experiences indicative of practice‐based learning exchanges such as student placements. Building on both experiential and situated learning theories, the authors found that students can experience transformative and emotional elucidations of learning, that can challenge tacit assumptions and transform the ways they understand the world. It was found that all participants (hosts, students, academics) both teach and learn in these educative scenarios and that, contrary to common (mis)perceptions that academics live in ‘ivory towers’, they play a crucial role in contributing to learning that takes place in the so‐called ‘real world’.

To be Transformed: Emotions in Cross-Cultural, Field-Based Learning in Northern Australia

Students undertaking field-based learning, in which they work with Indigenous people in Northern Australia, describe a profound learning experience redolent with emotion. Inspired, challenged and transformed, the students are compelled in ways that require them to interrogate their own selves and taken-for-granted beliefs. In this paper, we draw on empirical work with undergraduate students in geography and development studies to investigate what these cross-cultural experiences add to experiential learning models and recent work on emotional geographies. We find that an understanding of the sensory and emotive is imperative if we are to encourage students to build understanding across difference and connect with diverse people, places and experiences in fundamentally new ways.

Value, Identity and Place: unearthing the emotional geographies of the extractive sector

ABSTRACT The practice of natural resource extraction remains a key function of the global economy, and has been the subject of a considerable body of research, across multiple academic disciplines. Growing awareness of the economic, socio-cultural and ecological aspects of extractive practices (and their impacts) have also forced change in the way in which this research is conceptualised. Yet, despite conceptual shifts, a lack of engagement with the felt and emotive dimensions of the extractive sector remains striking. As a complex and highly contested industry, acknowledging emotion is crucial to breaking down problematic representations of the sector as a ‘rational’, ‘economic’ and emotionless space. This paper emphasises the need to engage and prioritise emotional and affective registers when thinking about, and representing, the extractive sector. Specifically, this paper explores the role of emotion in problematising approaches to the material across the sector, as well as in unsettling the often taken-for-granted and highly gendered workplace identities that characterise the sector. Finally, this paper will highlight the importance of validating emotion in legitimising important relationships to place that conflict with extractive practices. In essence, this paper calls for more emotionally attuned approaches to the extractive sector, in order to engage with its profoundly emotive dimensions and impacts.

More-than-human theorising – Inclusive communities of practice in student practice-based learning

Abstract How might deeply embodied student experiences and nonhuman agency change the way we think about learning theory? Pushing the conceptual boundaries of practice-based learning and communities of practice, this chapter draws on student experiential fieldwork ‘on Country’ with Indigenous people in the Northern Territory (NT), Australia, to explore the peculiar silence when it comes to more-than-human 1 features of situated learning models. As students engage with, and learn from, Indigenous epistemologies and ontologies, they become open to the ways their learning is co-produced in and with place. The chapter builds a case for an inclusive conceptualisation of communities of practice, one that takes seriously the material performativity of nonhuman actors – rock art, animals, plants and emotions in the ‘situatedness’ of socio-cultural contexts. As a co-participant in the students’ community of practice, the more-than-human forms part of the process of identity formation and actively helps students learn. To shed light on the student experiences we employ Leximancer, a software tool that provides visual representations of the qualitative data drawn from focus groups with students and field diaries.

Navigating dilemmas of community development: Practitioner reflections on working with Aboriginal communities

Abstract Intrinsically, community development involves navigating dilemmas. These dilemmas have intensified as neoliberal “arts of government” become more widespread and a “results agenda” more entrenched. Recent studies explore how community development practitioners manage the ambiguities of this current context. This article contributes by exploring how practitioners who work with Aboriginal communities in Central and Northern Australia navigate the dilemmas they encounter. Consistent with other studies, we find that practitioners draw on the foundations of community development practice while also responding to the specific characteristics of the setting. We discuss three principal strategies used by community development practitioners (patience, “letting go,” and negotiation), and we identify the implications for deepening community development practice and shifting the policy setting. This article demonstrates how even in a context that seems tightly prescribed by neoliberal arts of government practitioners are actively finding ways of valuing and supporting community knowledge, priorities, and time frames.

Yandaarra is living protocol

ABSTRACT We call ourselves Yandaarra, which is Gumbaynggirr for a group shifting camp together. We are Aunty Shaa Smith, story holder for Gumbaynggirr Country (mid-north Coast, NSW, Australia), her daughter, Neeyan Smith and three non-Indigenous academics. In this article, we share the meaning of Yandaarra for our work together. We see Yandaarra as binding beings together, living the protocols of Maangun, the Law, of the Dreaming. We do not talk of Dreaming to imply we were, or are, asleep, but to share this story as part of the creation time, that exists now. For we see Yandaarra, our research, as a re-creation story. It’s about remembering what was/is as part of re-creating, rebinding, remaking protocols as we honour Elders and custodians, human/non-human, past, present and future. Importantly too, our collaboration requires us to know our place and our different histories as Gumbaynggirr and non-Gumbaynggirr people living and working on unceded land. Our focus in Yandaarra is to learn to care for Country and ourselves from a Gumbaynggirr perspective. We are at a stage where radical change is necessary, and Gumbaynggirr wisdom can help create a new pathway of how to live on and with Mother Earth as kin.

#LetThemStay#BringThemHere: Embodied politics, asylum seeking, and performativities of protest opposing Australia’s Operation Sovereign Borders

The body is the object of border protection. Yet the body remains largely outside reigning notions of the political in debates on bordering practices and challenges to it. Exploring what bodies do in their performativity as they negotiate and resist the securitisation of forced migration can open up new ways of understanding the disruptive potential of the body. In this paper, I draw on Judith Butler’s seminal work on contingency and norms of existence, along with her musings on forms of assembly, and recent feminist scholarship on social movements, to think through what the #LetThemStay and #BringThemHere protests in Australia might signal as advocates for those seeking asylum put their bodies on the line to disrupt the federal government’s border protection policy – Operation Sovereign Borders. While people seeking asylum themselves are at the bodily forefront of opposition and resistance – their bodies and bodily tactics negotiating border enforcement technologies – it is the bodily performativities of advocates for those seeking asylum that are the focus of this paper. The paper describes the way linguistic and bodily performativity coalesce in these performativities of protest as advocates embody the sociality being asserted. By making explicit the embodied politics at play in these forms of assembly, I explore the transformative potential of the body in its myriad capacities adding to long-standing feminist calls for a ‘corporeal geopolitics’ in political geography, one that centres the already existing politics of bodies.