Search

Crafting has occupied the hands and minds of women over many centuries providing vital connections with cultural skills and with community. While the COVID-19 pandemic has isolated women in their homes, it has also provided opportunities for women to reconnect to crafting through virtual spaces. This paper draws on a thematic analysis of a focus group interview examining the experiences of regional women participating in a crafting group and identifies the ways in which they used craft to support their wellbeing. Drawing on the concept of therapeutic landscapes, the paper highlights that connection in a virtual craft group supports lifelong learning and wellbeing, brings women together in support through a community of women's practice and facilitates opportunities for producing meaningful and commemorative quilting projects This finding has implications for a society experiencing unprecedented levels of stress, mental illness and anxiety about the future.

Our paper focuses on delineating and scoping international Women's Sheds, a movement that has emerged within the past decade, mainly in Australia, Ireland and the UK. It addresses two main research questions. Firstly, what is the origin, distribution, nature and intent of Women's Sheds internationally to March 2021? Secondly, how might Women's Sheds be located within a typology inclusive of Men's Sheds and a range of community development models? We employed a systematic search via the internet in 2020-21, followed up by attempted email or phone contact to publicly reported Women's Sheds and like organisations internationally. In the process, we created a publicly shareable blog including a database of 122 existing, previously active, developing or planned Women's Sheds and like organisations to 13 March 2021. We identify four nations where self-identified Women's Sheds have operated or commenced within the past decade: Australia (61), the UK (30), Ireland (28) and New Zealand (3), particularly during the five years between 2014 and 2019. The COVID-19 pandemic seriously curtailed this previous momentum and development after March 2020. We identify some similarities but also important differences between Women's and Men's Sheds. We propose a typology that accounts not only for the different ways in which Women's Sheds operate and women participate within their communities but also the different ways in which they locally collaborate (or not) with Men's Sheds in different countries. We conclude that Women's Sheds have largely been created by women in order to claim the shed as a positive female gendered space, in order to create an alternative community of women's hands-on practice. Sheds have operated or commenced within the past decade: Australia (61), the UK (30), Ireland (28) and New Zealand (3), particularly during the five years between 2014 and 2019. The COVID-19 pandemic seriously curtailed this previous momentum and development after March 2020. We identify some similarities but also important differences between Women's and Men's Sheds. We propose a typology that accounts not only for the different ways in which Women's Sheds operate and women participate within their communities but also the different ways in which they locally collaborate (or not) with Men's Sheds in different countries. We conclude that Women's Sheds have largely been created by women in order to claim the shed as a positive female gendered space, in order to create an alternative community of women's hands-on practice.

Our paper uses a qualitative, case study approach to critically examine the role of community involvement in learning to adapt and develop resilience in the face of disaster. Within a decade, the already disadvantaged, small, Australian rural community of 'Bellbird' faced three catastrophic, human induced disasters: the Millennial Drought (1996 to 2010), a March 2013 bushfire and the COVID-19 epidemic of 2020. Our interviews were conducted during late 2019 and early 2020 with men and women shedders as well as their significant others in the usually vibrant and unusually gender inclusive 'Bellbird Men's Shed'. For at least six months following the interviews, the Bellbird Men's Shed was shut as a consequence of the COVID-19 lockdowns. We opportunistically reflect on the data from our interviews and emerging literature on the impact of the COVID-19 pandemic to critically interrogate the role local community learning plays in responding to and developing resilience in the face of locally experienced global disasters. We conclude that Bellbird is a good example of a small, rural community where formal, top down decision making approaches to adult and community education in 2020 in Australia are sometimes impossible or inappropriate. Bellbird in effect exercised agency to create its unique, place and needs-based form of lifelong and lifewide learning 'bottom up' at its atypical community Men's Shed. The practices and commitments the Shed adopted have provided the community with opportunities for developing personal and collective wellbeing and the necessary resilience for adapting to likely future shocks.

Learning through life experiences as distinct from learning through the academy and courses have become increasingly important themes in later life adult education research and practice. Whilst the dominant discourse for most younger people is still about education and training for students in standardised and accredited courses, there is increasing concern to find ways of giving voice to empower people otherwise excluded, disempowered or missing from mainstream education, learning, research and the community. This paper specifically explores and actively mirrors ways of using techniques developed through academic autoethnography to empower older people to share and make sense of the lives they have lived by exploring some of the unexamined assumptions that govern everyday life, behaviour and decision making including in the many, often very informal contexts well beyond educational institutions, the academy and paid work. In essence, like autoethnography, our paper seeks to identify, interrogate and celebrate ways of revealing and displaying multiple layers of consciousness connecting the personal to the cultural for sharing and celebrating diversity in later life.

Consistent with the "looking back, moving forward" conference theme, in this paper we undertake a critical, research-based appraisal of the current, arguably neglected state of adult education in Australia in 2010, and proceed to paint a picture of how a different and potentially more positive future might be realised. Firstly, we emphasise situations (including states and territories) in Australia in which adult education is seen to be lacking or missing for particular groups of adults. Secondly we emphasise research evidence confirming the demonstrable value of learning for purposes other than those that are immediately vocational. We identify links between lifelong and lifewide learning on one hand, and health and wellbeing on the other. Part of the paper involves international comparisons with other forms of adult learning that Australia might learn from, adapt or borrow. We make particular reference to research underpinning the recent Inquiry into the Future of Lifelong Learning by NIACE in the United Kingdom. Our first main conclusion has to do with equity. Adult and community education (ACE) in Australia is currently seen to be least available or accessible to those Australians with the most limited and most negative experiences of school education, but the most need to learn in non-vocational domains. These groups include older Australians, some men and women, people not in paid work, and rural, isolated and Indigenous people. Our second main conclusion is that, to realise adult learning's future potential, we need changes to government policies, research and practice that acknowledge and actively support the broader nature and value of learning for life across all age groups. To paraphrase research from Belgium by Sfard (2008), based around Beck's (1986) exploration of reflexive modernity, the adult education function of ACE is in dire straits, unless education is seen as being much more valuable than the sum of individual vocational competencies, and particularly unless it is also recognised, valued and supported as one of many valuable outcomes of social, lifelong and lifewide learning throughout the community.

In this final, collaborative paper in the "Learning to be drier" edition, we reflect on and draw together some of the key threads from the diverse narratives in our four site papers from across the southern Murray-Darling Basin. Our paper title, "Wicked learning", draws on a recent body literature (Rittel & Webber 1973) about messy or "wicked problems" as characterised by Dietz and Stern (1998). It picks up on our identification of the difficulty and enormity of the learning challenges being faced by communities, associated, at best, with a decade of record dry years (drought) and severely over-committed rivers. At worst, drought is occurring in combination with and as a precursor to recent, progressive drying of the Basin associated with climate change. Our research is suggestive of a need for much more learning across all segments of the adult community about "... the big picture, including the interrelationships among the full range of causal factors ..." (Australian Public Service Commission, APSC 2007: 1) underlying the presenting problem of drying. We conclude that solutions to the messy or wicked problem of drying in an interconnected Basin will lie in the social domain. This will include building a wider knowledge and acceptance of the problems and likely future risks across the Basin including all parts of communities. The problem of drying as well as its causes and solutions are multidimensional, and will involve comprehensive learning about all five key characteristics of other "wicked" policy problems identified in previous research in the environmental arena. The narratives that we have heard identify the extreme difficulty in all four sites of rational and learned responses to being drier as the problem has unfolded. All narratives about being drier that we have heard involve a recognition of a combination of the five characteristics common to wicked problems: multidimensionality, scientific uncertainty, value confect and uncertainty, mistrust as well as urgency. All narratives identify the importance of social learning: to be productive, to be efficient, to survive, to live with uncertainty, to be sustainable and to share. Combating the extent and effects of drying, causality aside, will require new forms of learning through new community, social and learning spaces, apart from and in addition to new technological and scientific learning. (Contains 1 figure.)

Our paper explores how and what adults living and working in the Alpine region of Victoria understand and are learning about the changes to water availability, in a time when the response to water availability is subject to extensive debate and policy attention. Interviews for this study were conducted in the towns of Bright and Mount Beauty, with participants drawn from across the Alpine region. The interviews focused on what local stakeholders from the Alpine region understood about water availability in the region and how and what they had learned about living and working with climatic changes in their local area. The findings of our study see that there was evidence of a strong understanding of the direct and indirect impact of climate change on participants' local community area. The study also sees evidence of learning through a community "frames of reference" as outlined by Berkhout, Hertin and Dann et al.

Informal learning has often been seen as formal learning's "poor cousin". Our paper explores and discusses new and different ways of thinking about defining, valuing and researching the breadth and importance of informal learning in diverse national and cultural contexts. This includes a consideration of the power relations that can act to devalue informal learning. It is underpinned by a recognition that not only do a relatively small proportion of adults currently engage in formal learning, but those who do tend already to be dedicated and successful lifelong learners. It leads to a discussion about how informal learning might be framed as part of the solution to adult exclusion, seen to be aggravated by unnecessary adult educational hierarchies, accreditation, assessment and formality. (Contains 2 tables.)

This article reviews research into the genesis and spread of both neighbourhood houses and learning centres in Victoria and community-based men's sheds in Australia to identify some similarities and differences. Our article asks questions about the gendered communities of practice that underpin houses for women on the one hand, and sheds for men on the other. Our particular interest is with the gender issues associated with the development of the relatively mature neighbourhood house "sector", and those associated with the very recent and developing community-based men's sheds "sector". Our underpinning research question has to do with the desirability (or otherwise) in each of these sectors of political and strategic decisions being either gender specific or gender neutral. We identify a number of tantalising parallels between the rationale behind the establishment of both sectors, for women and men, albeit in very different circumstances, along with some obvious differences. (Contains 1 footnote.)