Monday, April 30, 2018

APY lands — drugs and alcohol, child sexual abuse, family and domestic violence, unemployment

Indigenous children no safer from abuse than a decade ago

Children living in remote Aboriginal communities in South Australia’s far north are no safer from sexual abuse than they were a decade ago, with Premier Steven Marshall warning there is no silver bullet for the “very significant” issues.

Ten years ago today former Supreme Court judge Ted Mullighan revealed widespread sexual abuse of children and substantial under-reporting of incidents in his “Children on the Anangu Pitjantjatjara Yankunytjatjara Lands” report.

A raft of recommendations were adopted by the state government, but Sue Tilley, a researcher for the Mullighan inquiry and Uniting Communities’ manager of indigenous policy and advocacy, said there was no evidence this “box-ticking exercise” had made children in the APY lands any safer.

“It was a missed opportunity,” she told The Australian. “They could have done a whole lot more in terms of having a sustained approach, an on-the-ground embedded approach, working with families rather than a mere fly-in, fly-out ­approach.”

A royal commission into South Australia’s child protection system reported in 2016 that there was no reason to ­believe the incidence of child sexual abuse in the APY lands had reduced since the Mullighan inquiry.

The state’s Department of Child Protection has ­inves­tigated 319 allegations of child abuse in the area since July. Mr Marshall, who oversees the Aboriginal affairs portfolio, said solving the “very significant” issues in the APY lands would be one of his government’s biggest challenges.

“There are serious social problems on the APY lands — drugs and alcohol, child sexual abuse, family and domestic violence, unemployment — but there is no silver bullet,’’ he said.

A Child Protection Department spokeswoman said six APY lands-based workers had started in the past six months.

- The Australian 30-4-2018
This report has a familiar ring to it. People express shock and outrage at dysfunctional remote indigenous communities. Government responds by holding an inquiry and / or Royal Commission. Ten years later the cycle is repeated. See my earlier blog about this: dysfunctional community syndrome in remote Queensland (and West Australia)

Sunday, April 29, 2018

why software might be superior knowledge

Software is not a product. It is a medium in which we store knowledge. Historically, in the order of their coming about, there have been 5 such media:
  1. DNA
  2. Brains
  3. Hardware
  4. Books
  5. Software
The reason software has become the storage medium of choice is that knowledge in software has been made active. It has escaped the confinement and volatility of knowledge in brains; it avoids the passivity of knowledge in books; it has the flexibility and speed of change missing from knowledge in DNA or hardware.

This analysis originates from Philip Armour. The five orders of ignorance.

Thursday, April 26, 2018

RACHEL is the answer

What was the question?: How do we bring computing based learning to very remote Australians at low cost?
(watch the 40 minute video at the bottom of the above page)

RACHEL = Remote Area Community Hotspot for Education and Learning

You can upload your own content (and customise existing content) so lots of indigenous, geographically relevant material can be added

Sunday, April 22, 2018

I survived a Centrelink phone call wait

To put it crudely: it is not so much that bureaucratic procedures are inherently stupid, or even that they tend to produce behavior that they themselves define as stupid, but rather, that are invariably ways of managing social situations that are already stupid because they are founded on structural violence
- David Graeber (link)
After 87 days (22nd Jan - 19th April) my old age pension application to Centrelink was finally resolved in my favour.

During this process I submitted 2 complaints to Centrelink (earlier blog), a complaint to Nigel Scullion's office and a complaint to the Ombudsman.

The whole process is done on line these days. When it came to making phone calls to Centrelink I had to wait one time for 30 minutes (when I gave up), a second time for 20 minutes and the final time for 50 minutes.

When I made my second complaint to Centrelink (on the phone) I was told that most claims are settled in 49 days.

I have been on the old age pension twice before and in those cases everything was finalised within a couple of weeks. Things have changed dramatically. I guess this happened during the Abbott PM years.

The Ombudsman's office told me that some claimants have had to wait 2 hours on the phone. They advised me to keep phoning and this proved to be the most effective strategy in the end. My advice is to call them, put it on speaker phone and make dinner while you are waiting. The violin concerto is tedious but it could be worse.

When I ring a business such as the Commonwealth Bank they have a call back facility. Not Centrelink.

At no time was I interviewed face to face. All documents have to be submitted digitally. This impersonality of the process combined with very long waits on the phone would seem to be designed to induce people to give up. It would be devastating to someone in dire financial need. Certainly there were times when I felt I would never receive what I believed was my right according to Australian Law.

I thought of a good T shirt slogan, "I survived a Centrelink phone call wait". I just typed it into google and this article popped up:
Older Australians are waiting an average of 25 minutes to speak with Centrelink on the phone and more than 33 million calls have gone unanswered in the past nine months.
- Can't get through to Centrelink? Busy signals jump as pensioners wait longer to talk to staff

Saturday, April 14, 2018

Remote Teacher Corp for indigenous students

"Apart from targeted incentive packages, there are two other ways we could lift quality teaching in remote schools... The second is to look at senior teachers at the other end of their careers who could sign up to a Remote Teacher Corps program for a rotational pool of senior and experienced teachers to work in remote schools"
Something in Warren Mundine's book, In Black and White, pp. 301-2 helped me recall and find an article in The Australian from 2014: Making a difference in indigenous education, Andrew Penfold, The Australian, October 18, 2014

Andrew Penfold is the Executive Director of the Australian Indigenous Education Foundation (AIEF) which provides scholarships that enable Indigenous students to attend leading Australian schools and universities.

The section of the article that most interested me is quoted above, the idea of senior and experienced teachers forming a Remote Teacher Corp.

This should have potential. It is actually what I am doing as an individual on my own initiative. But you can't achieve much as an individual. A Remote Teacher Corp is a great idea.

Friday, April 13, 2018

technology and indigenous progress

This is the next iteration of my thoughts which began with "Digital Immersion Mongrel Vygotsky"


Progessive pathway: from little bits big bytes grow
Conservative pathway: the sinister glamour of modernity

Technology initially invades, just like colonialism.

When the Yolngu first saw a ship’s anchor they thought the explanation for such a massive amount of metal was that it must come from the gods. Up to that point they had only traded small amounts of metal for spear tips, with the Macassans.

But unlike colonialism, the attraction of the new technology is an irresistible force. Rusted car bodies litter remote Australia, the legacy of opportunist car dealers exploiting the indigenous.

Technology without understanding is not empowerment. The cargo cult is not liberation.

Others speak of the sinister glamour of modernity. That is sometimes true. In 19thC Australia the combination of repeating rifles, horses and native police recruited at a distance were used to brutally crush the local tribes.

How do we frame the whole discussion about technology and change?

There are arguments for and against the use of more sophisticated technology in schools.

The most common expression of this is that technology is just a tool, which assists us in delivering a curriculum whose content is determined by other factors independent of technology (instrumentalism)

More interesting is the them and us framing. There are two version of them and us.

The first has a Damnation theme, as represented in movies or characters such as HAL, the computer in 2001: a Space Odyseey, The Matrix and Terminator.

The second theme is Salvation. A few years ago Ray Kurzweil predicted a Singularity at 2020 when due to increasing processing power machines transform into something totally different.

Rather than them and us I prefer the augmentation theme: Us as Them, We the Machines. We use technology as a means to augment our human characteristics - something that we have already been doing for thousands or millions of years

Nevertheless there remains a difference between commercial progress and human progress. Commercial progress is mainly about making more money. This leads to rhetorical lameness and a dumbing down of the true potential of technology. Commercial rhetoric focuses on technology hype, jobs, money and the obligatory “fun”. They ignore real economic analysis (deep problems of capitalism), philosophy, social justice, cultural diversity, learning theory and that we are dealing with a new medium.

Digital is the new medium, the new literacy. How could you justify resistance to that?

STEM is overhyped and promoted in the wrong way by commercial interests. But it makes as much sense to resist STEM as a monk scribe resisting the printing press in the 15thC. Resistance is futile, you will lose. More importantly, it is not the right thing to do.

1450: printing press invented by Gutenberg
1454,5: Gutenberg Bible produced (Gutenberg Bible )
1456-mid 80s: classical and religious books were produced, essentially copies of profitable old manuscript books
1484: the first scientific illustrations appeared in books

The first novel did not appear till the 1700's and comics did not appear till the 1900's.

So, it's reasonable to assume that the older generation has to die out before the new generation can find their own path. Although the older generation has it's share of creative visionaries they are marginalised by the majority.

NEXT SECTION Exemplars before detailed rationale. But the exemplars need to tap into both local, contextual culture and a proven or at least plausible learning theory.

Thursday, April 12, 2018

technology as trickster, revisited

I wrote the following in 2006 (original) I looked it up because I've been thinking more about the epistemological and technological rationale as part of my 3 teething rings in my "Digital Immersion Mongrel Vygotsky" article. ie. there has to be a powerful and persuasive rationale to bring digital technology to indigenous people. I'm not there yet. Some critics argue that the STEM push is over hyped and I recognise that commercial interests will do that.

2006 article begins with this cartoon which shows Alan Turing tangled up with his invention:
I've been rereading about Alan Turing, one of the inventors of the idea of the computer, and Douglas Hofstadter's Godel, Escher, Bach. It's slow going because sadly, I've neglected my maths over the years.

This relates to the old discussion / biases about technology. Some people see technology as reactionary, eg. The Greens, Braverman, Theodore Roszak, Michael Apple. Others see it as neutral, just a tool that can be used for good or bad. I see technology as having a life and evolution of its own, its own internal dynamic. We are co-evolving with technology.

To ask, "Is technology progressive?" is equivalent to asking, "Are humans progressive?" My answer is "yes" but it's the wrong question to start with.

I think we can say that humans are technology. I've long been aware of an essay by Engels (1876), The Part Played by Labour in the Transition from Ape to Man, which argues that the hand preceded and in turn assisted the evolution of the human brain.

Alan Turing's concept of the universal computer is saying the same thing from another direction. Humans are technology.
" ... there is really only one kind of computer, or, more precisely, that all kinds of computers are alike in what they can and cannot do .... whether its' built of transistors, sticks and strings, or neurons ... making a computer think like a brain is just a matter of programming it correctly."
- W. Daniel Hillis, The Pattern on the Stone, p. ix
2018 update: [I am a materialist but no longer believe that computers can be made to think like brains and so have to think more about the implications of that now]

My point is that you have to ask the more fundamental, structural question, "What is technology?" first in order to answer the sociologists question, "Is technology progressive?" The latter question is the wrong question because it immediately encourages people to separate humans from technology whereas in reality we are just two different variants of an evolutionary process.

Part of this thought was triggered by a recent essay by Jeremy Price, Technology as Trickster (update 2018: unfortunately, I can't find this on the web anymore), where he rejects both the ideas of technology as neutral and the McLuhan idea of "techno-zen environment/ecology" (technology as just a medium). Jeremy draw his metaphor by imaginatively cross fertilising from a book by Lewis Hyde, Trickster Makes This World, linking Hyde's observations about human behaviour to machine behaviour. Jeremy's conclusion:
The idea of technology as neutral, as a hammer or screwdriver to do with as we please, sits uncomfortably with me. The strict Canadian-McLuhan ideal of a techno-zen environment/ecology ("technology exists") similarly does not work for me, for while I like the idea in theory, I cannot get away from my American bias towards the idea of "progress." In my mind, the idea of Technology as Trickster allows for progress but not in a way that is our own design; try as we might to deny it, technology still has agency. Technology may not have a "human consciousness" (I think we're still working on a definition of that one), but it is something to be engaged with -- not to be controlled. Technology may not be aware of the upheaval it engenders, but we can be, and part of our engagement with technology is an acceptance of change and a vision for making the best of complexity in order to improve ourselves and others.

Wednesday, April 11, 2018

In praise of contamination

... the ideal of contamination has no more eloquent exponent than Salman Rushdie, who has insisted that the novel that occasioned his fatwa "celebrates hybridity, impurity, intermingling, the transformation that comes of new and unexpected combinations of human beings, cultures, ideas politics, movies, songs. It rejoices in mongrelisation and fears the absolutism of the Pure. Melange, hotchpotch, a bit of this and a bit of that is how newness enters the world. It is the great possibility that mass migration gives the world, an I have tried to embrace it"
-Kwame Anthony Appiah. Cosmopolitanism: Ethics in a World of Strangers (2006)
This is where the idea of including mongrel in "Digital Immersion Mongrel Vygotsky" originated

Sunday, April 08, 2018

digital immersion mongrel Vygotsky

- a contextual pathway to enable modern indigenous technology

The origin of this was an exploration of an effective way (pragmatically) to bring digital technology to indigenous people. This turned into a hands on exploration of disparate fields which for convenience can be organised under three sub-headings which can in turn be melded together:

Epistemology: One interpretation of Vygotsky argues that all knowledge is socially constructed and that ethnomethodology, paying detailed attention in the now, is the best or only way of detecting and evaluating what is going on (Wolff-Michael Roth). This world view is critical of other learning theories be they behaviourist, cognitivist or constructivist.

Culture: Martin Nakata’s (cultural interface) and Kwame Appiah’s (cosmopolitan) approach is that indigenous (and other) culture is mongrel (no longer traditional), consisting of disparate, complex threads created by the intermingling of the traditional with the colonial. It follows from this that effective communication between different cultures must be contextual based by paying detailed attention to the now.

Technology: Taking a broad view there are many human technologies originating from the hand and the word. Digital technology (moving bits) is now replacing print as the dominant social medium. The only effective way to master digital technology is through full immersion in the medium. Some groups working with the Disadvantaged in the Third World have understood this, eg. Learning Equality, and use affordable hardware (Raspberry Pi and low-cost Android tablets), software (FOSS) and infrastructure (sneakernet where internet connectivity is limited).

Combining these approached leads to “Digital Immersion Mongrel Vygotsky”. The goal is to combine these three approaches to find the contextual sweet spot in the middle of the teething rings.

Appiah, Kwame Anthony. Cosmopolitanism: Ethics in a World of Strangers (2007)
Learning Equality
Nakata, Martin. Disciplining the Savages, Savaging the Disciplines (2007)
Roth, Wolff-Michael. The Mathematics of Mathematics: Thinking with the Late, Spinozist Vygotsky (2017)

Friday, March 30, 2018

thank you wikispaces

Sadly wikispaces is closing due to the high cost of keeping up. Their farewell statement.

Wikis are one of the great things about the world wide web. From 2006 on I founded or help create 4 to 5 separate wikis which were all free thanks to wikispaces generous policies towards educators. Here they are:

Learning Evolves
Africa Game
Universal Communications

According to the farewell statement these links will disappear after 31st July, 2018.

I want to say a big thank you to the wikispaces team for developing and maintaining an awesome system.

What next?

With the ongoing commercialisation of the web it seems safest to stick with the giants so I've decided to continue with Google Sites. I prefer the Classic version over New because with the Classic you can do some HTML/CSS.

So, see Living Contradictions for my continuing presence on the web.

Friday, March 16, 2018

my complaint to Centrelink

My Customer Reference Number: (provided)

When I visited the Centrelink Office in Alice Springs I was told that I had to submit my Age Pension Claim online.

I went ahead and did that. I found the computer user interface to be not user friendly. In particular when documents were uploaded they disappeared from view so they couldn’t be checked. When multipage documents were uploaded I was informed they were being merged into one document but there was no way to for me to view the final product of the merging. At other times I was informed that the system wasn’t working.

(1) In my opinion you need to improve the user friendliness of your online sofware.

Recently, after a very long wait I’ve received a letter from Centrelink reference (provided) dated 12th March 2018 requesting my bank account balance on 10 January 2018. The letter was signed by (provided) MANAGER

If I don’t meet this request by 25th March I am informed that my “claim for Age Pension may be rejected”

This is strange because I have already provided Centrelink with my bank account balance in my Age Pension application.

(2) Why don’t you accept the bank account balance that I have already provided to you?
(3) My application was submitted on 22-1-2018 online so why do you want my bank balance on a different date (10-1-2018)?

My bank account balance is split into 3 sections (Streamline, Netbank Saver, GoalSaver). I phoned the Bank and they have told me they don’t issue statements for particular days.

(4) How do you expect me to provide details for my bank account balance on a particular day when the bank does not issue them?

When I uploaded my application I received a response saying it would take you 6 weeks to process. Your nominated date was 12th March. You then sent me an automated mail every 4 or 5 days saying that my claim was “progressing”. But there was zero evidence that anyone was working on my claim during that 6 week period. I believe my claim was straightforward and could be processed in less than an hour.

(5) Why have you taken so long to process my claim?
(6) Why did you state that the claim was progressing when it is clear that no progress was made for 6 weeks?
(7) Why do you threaten to not provide me with an Age Pension if I don’t meet your demands within 2 weeks and yet you take more than 6 weeks to process my form. That is not equitable fair dealing.

The current letter says I can “download forms to be completed by going to and searching the name of the form”. But the letter doesn’t say which name to search for! I visit the URL suggested and do a search for “bank account” and I can’t find a form on that site to provide my bank account balance.

(8) Since you want me to fill out a form why don’t you provide me with the name of the form or attach the form to the letter you sent me?

The letter says “please call us on 132 300” if I have any questions.

I called that number and a computer voice spoke to me requesting information which I did my best to provide. The computer then put me on hold and played a violin concerto for the next 30 minutes from 16:30 to 17:00 on Friday 16th March. After 30 minutes waiting I give up and hung up the phone.

(9) Do you think it is reasonable to keep people waiting for more than 30 minutes on a number which you provide for questions?

All my dealings with Centrelink have been digital.

(10) I would like to offer you the opportunity to interact with me face to face. I would happily open any Bank Account or Super Account I hold and show you the details. I believe this would be a far more friendly and time efficient way to resolve any doubts you may have about the veracity of my claim.

William Kerr

update 17th March:
(1) When I arrived in Alice Springs I received a form letter from Senator Nigel Scullion where he offered to assist me with matters of federal responsibility (including) Centrelink. His letter went on to say
If you feel that you are getting the "run around" ... give me a call
So I sent Nigel Scullion an email and attached a copy of my Complaint about Centrelink.

I then received an automated rely which included:
Responses to portfolio related correspondence typically take between 4 – 6 weeks and we endeavour to respond to constituents at the earliest opportunity but certainly within 6 weeks also.

Not all correspondence receives a response...
(2) I'm rereading David Graeber's 2006 essay "Beyond Power/Knowledge an exploration of the relation of power, ignorance and stupidity"

This essay is not, however, primarily about bureaucracy—or even about the reasons for its neglect in anthropology and related disciplines. It is really about violence. What I would like to argue is that situations created by violence—particularly structural violence, by which I mean forms of pervasive social inequality that are ultimately backed up by the threat of physical harm—invariably tend to create the kinds of willful blindness we normally associate with bureaucratic procedures. To put it crudely: it is not so much that bureaucratic procedures are inherently stupid, or even that they tend to produce behavior that they themselves define as stupid, but rather, that are invariably ways of managing social situations that are already stupid because they are founded on structural violence. I think this approach allows potential insights into matters that are, in fact, both interesting and important ...
This is a wide ranging essay which covers bureaucracy and violence from an anthropological perspective, with references to Weber, Foucault, Marx, Kafka and others. Well worth reading.

Saturday, March 10, 2018

the little children are still sacred

Jacinta Price:
In the wake of the alleged rape of the toddler at Tennant Creek she took to Facebook and in ­typical style went right in at the deep end. “I have said it over and over again that a child’s life is far more important than anything else whether that be the child’s culture or kin!” she began. “Those who complain about the high rates of removal of Aboriginal children fail to point out why this is happening. Those of us who push for children to be removed in order to save their lives are ­fighting an uphill battle. The parents are failing their children and then the system is failing the children and this has to stop! The blood of our children is on the hands of those who want to keep pushing the ‘second ­stolen generation’ myth … political correctness and stigma brought on by our ­country’s history renders us useless to act on what is the right thing to do!”
- Uncomfortable truths
Follow the link for a moving insight into Jacinta's inside story (update: unfortunately the linked article is behind The Australian paywall)

Saturday, March 03, 2018

Some books I am reading in 2018

Broad, Neil. Eastern and Central Arrernte Picture Dictionary (2008)
diSessa, Andrea. Changing Minds: Computers, Learning and Literacy (2000)
Dobson, Veronica Perrurle and Henderson, John. Anpernirrentye: Kin and Skin: Talking about family in Arrernte (2013)
Gibson, Ross. Seven Versions of an Australian Badland (2002)
Hogan, Eleanor. Alice Springs (2012)
Ilyenkov, Evald. Dialectical Logic: Essays on its History and Theory (1977)
Leontyev, Aleksei Nikolaevich. Activity and Consciousness
Livingston, Eric. Ethnographies of Reason (2016)
Mahood, Kim. Craft for a Dry Lake (2000)
Mitchell, Euan. Your Book Publishing Options: How to Make and Market Ebooks and Print Books (2014)
Morrison, Glenn. Songlines and Fault Lines: Epic Walks of the Red Centre (2017)
Mundine, Warren. In Black and White: Race Politics and Changing Australia (2017)
Murdoch, Iris. Existentialists and Mystics: Writings on Philosophy and Literature (1999)
Nakata, Martin. Disciplining the Savages, Savaging the Disciplines (2007)
Roth, Wolff-Michael. The Mathematics of Mathematics: Thinking with the Late, Spinozist Vygotsky (2017)
Sheets-Johnstone, Maxine. Putting Movement Into Your Life: a beyond fitness primer (2014)
Suchman, Lucy Human-Machine Reconfigurations: Plans and Situated Actions (2007), link goes to free pdf
Upton, Eben and Halfacree, Gareth. Raspberry Pi User Guide 4th Edition (2016)

Sunday, February 25, 2018

On the death of Sean Dunne

I only just found out that Sean died by his own hand on the 10th February aged 34 yo

He was the head of Boys Boarding at Djarragun College where I lived in Term 4 last year.

We chatted quite a bit and discovered that we shared similar opinions on many issues. I incorporated some of the phrases he used in my article "Life After Noel". We both agreed that Noel’s leadership had become toxic.

I learnt that he was trained as a psychologist and that he had done some hard yards for a few years in Aurukun. He described to me once a horrific murder he had witnessed in Aurukun.

I had some dealing with difficult students at Djarragun some of them Boarders. Usually I would report this to Sean and he was always very supportive. We would talk to a student together about the problem and on another occasion he phoned a parent on my behalf.

He voiced his concerns about the state of the College to me. That the buildings were old and run down, that personnel had been reduced, that shifts were longer and as a result it was becoming near to impossible for him to do his job properly.

I now know there were other issues in his life too which I didn’t know about then.

We both agreed that the College was a disaster waiting to happen. I never dreamed that it would take this form.

I left the College at the end of last year. Sean said he would drop in and say goodbye on his last working day in December 2017. I went out looking for him on that day but couldn’t see him. I felt we had a budding friendship which I wanted to continue.

Everyone knows, whether you are close to it or distant from it, that with aboriginal and TSI issues, death is never far away. Those voices, now stilled, need to be heard, however imperfectly.

Tuesday, February 06, 2018

my understanding of marx's theses on feuerbach

I Ontology = What exists = the furniture of the universe
Combine 1 and 5
Hegel wrong: Ideal thoughts
Feuerbach wrong: Material objects
“Correct” abstract thinking, even imaginative “correct” abstract thinking doesn't grasp reality
Human practice, activity grasps reality
Practice is not just doing, it is the full, messy, sensual social human drama of activity

II Epistemology = the path to true knowledge
Combine 2 and 8
Thinking, rationality, logic, dialectics separated from practice, can't achieve truth
The path to truth is in the world, lived practice

III Emancipation
Combine 3, 4 and 11
Humans change society which changes humans in a never ending dynamic spiral

Existing secular social relations are just as oppressive as religious social relations. It is not enough to understand or interpret the world from an atheistic viewpoint. The stinking mess of capitalism needs to be changed, revolutionised.

IV Human essence
Combine 6, 7, 9 and 10
You have to look in the right place to find the essence of humans → the ensemble of social relations.

The atomised, isolated, abstract individual is a dead end which must not be our unit of social analysis. That belongs to the capitalism social form.

An individual is nothing more or less than a vehicle of dynamic social relations. Our individual self is spin, we invent ourselves from the available social relations. The idealised, independent, autonomous, successful individual in capitalist society is merely someone who has selected the social memes, and is a slave to those memes, that make for success in capitalist society. They have an individual body but a human is fully social, not just a body.

The original:
Theses on Feuerbach

Brecht De Smet on this xmca thread

Reading List (started not finished):
The Mathematics of Mathematics: Thinking with the Late, Spinozist Vygotsky by Wolff-Michael Roth (2017)

I believe that Marx's theory can be updated and that Wolff-Michael is making a valuable contribution to that. My notes on Wolff-Michael's book are here, which includes further references most of which I have yet to read or only skimmed myself.

Tuesday, January 23, 2018

life after Noel

An article about how and why my opinions about Noel Pearson changed based on 2 years teaching at Djarragun College, in Far North Queensland.
Alice: “I don't want to go among mad people”
The cat: “You can't help that, we're all mad here. I'm mad. Your mad”
Alice: “How do you know that I'm mad”
The cat: “You must be or you wouldn't have come here”
The full story is here: Life After Noel (4000+ words)