School of Art

With the proliferation of formal mentoring programs in schools it is important to understand the nature of mentoring and the outcomes that can be expected. This paper examines the findings of a national pilot project of mentoring programs for indigenous students, and interprets them in terms of motivation and the socio-cultural contexts which supported the mentoring relationship. The pilot projects were implemented in 53 school sites around Australia. The evaluation used multiple methods, including document analysis, checklists and semi-structured interviews with participants. The findings showed that students who were supported by a mentor (usually one-to-one) for as little as one hour per week displayed and reported increased self-confidence, enhanced valuing of school and increased participation in classroom tasks. Students also improved relationships with peers, teachers and family members. The paper discusses the socially supported nature of the mentoring relationship and its r...

In this chapter we show how a relational ontology can underpin education for sustainability, by locating the learning process within children's own place and community. We show how an open, inquiry-based, relational approach can lead the children into a deeper understanding of the place and community that sustains them, and ultimately into a deeper sense of stewardship for that place.

In this chapter we show how a relational ontology can underpin education for sustainability, by locating the learning process within children's own place and community. We show how an open, inquiry-based, relational approach can lead the children into a deeper understanding of the place and community that sustains them, and ultimately into a deeper sense of stewardship for that place. We show that sustainability education and values education can support each other. 2. Relational Ontology

This is a good deal of the rhetoric about youth practice that targets Indigenous young people, much is made about the importance of dialogue, particularly between " community " and those designing services. Unlike most academic papers, the structure of this paper refl ects this conversational exchange. Like any dialogue, it has a history. This is not a new conversation. There are long traditions in this country of Indigenous and non-Indigenous people having these kinds of discussions. Our conversation will revolve around some of the questions that have confronted us while doing various things with Indigenous communities. Before we go on it is important to say: Kaya noonarkoort Nyungar Wedjela. Gnulla koort kwoppadar barminy noonook nidja koorliny yeye nyinniny. Gnulla koort boola barminy djinanginy noonook ni ngulluk wangkiny yeye. Nidja Nyungar boodjar noonook nyinniny. Nyungar boordier nidja boodjar, koora yeye boorda. " Hello to our friends both Indigenous and non-Indigenous. We write this while sitting in Nyungar country. We believe it is also worth remembering that Nyungar have contributed much to cultural and economic life in the southwest and that Nyungar knowledge and systems have had and continue to have much infl uence in this part of the world, particularly in relation to taking care of our young people. "