Since 1990, the School of Education at James Cook University has produced and delivered a successful offcampus Bachelor of Education for Aboriginal and Torres Strait Islander people in their home communities through the Remote Area Teacher Education Program (RATEP):A community-based teacher education program for Indigenous peoples. This paper examines five key areas. One is the intersystemic management structure that has majority representation from Indigenous communities and peak education bodies as well as representation from the other three stakeholders: Education Queensland, the School of Education at James Cook University and the Tropical North Queensland Institute of Technical and Further Education (TAFE). A second area is RATEP’s innovative use of information and communication technologies in teaching and learning. A third theme is its dynamic evolution from (a) two dedicated RATEP sites in the Torres Strait to 12 sites throughout Queensland; (b) geographically remote sites to a combination of remote, rural, and urban sites; (c) a principle where students gather at a dedicated site with its own teachercoordinator to clusters where a number of students are living in different locations and the coordinator travels between these; (d) movement of sites from location to location depending on need and demand; and (e) a fixed program to a highly flexible one that allows multiple entry and exit points, including honours. A fourth area is the critical insights generated from research into the program by Indigenous and non-Indigenous researchers. The final theme is the retention of graduates from RATEP within the classroom and their promotion into the administrative and advisory teaching sectors.

Since 1967, enormous progress has been made by Aboriginal and Torres Strait Islander people in Australia in gaining access to, and participating in, tertiary education. National statistics provided by the Department of Employment, Education and Training (DEET, 1992), show that Aboriginal and Torres Strait Islander students are enrolling in, and graduating from, a wider variety of courses in ever increasing numbers.

This paper captures an ideological moment in time in which I contemplated the methodological approach I was embarking upon. In my search for a more appropriate approach for conducting research with Aboriginal and Torres Strait Islander tertiary students at the University of Queensland, I chose focus groups set within the qualitative process of grounded theory. This paper explores the meaning, usefulness and persistence of grounded theory, how it juxtaposes with focus groups, and the implications for the reciprocal integrity of the research for the Aboriginal and Torres Strait Islander students and me. Within this context and the tenets of grounded theory I ask questions such as, “For how long in the process can your research texts (linking data and theory) about field texts (participants’ narratives) remain purely inductive?” And, “How does the movement between inductive theory development and deductive assumptions fit widi issues of power and authority in an Australian Indigenous context?”

I see possibility in the complementary use of grounded theory and focus groups that creates dialogic relationships between the students as both narrators and audience. Through the interaction of retelling, reliving and recreating life experiences in conversations, Aboriginal and Torres Strait Islander tertiary students conceptualise their individual subjectivities in a process of self-construction. How perceptive I am in “seeing” developing concepts within the students’ testimonies, and how I interpret those concepts in relation to existing theoretical content, may lead to new theory that influences the ongoing deconstruction of grand narratives often assigned to group identities. Co-research among the participants can provide the opportunity for monitoring the generative process.

This paper integrates the findings of two evaluations into the effectiveness of human health workforce training delivery and outcomes. In the period 2012–2015, Wontulp-Bi-Buya College ran the Certificate III in Addictions Management and Community Development and the Certificate IV in Indigenous Mental Health: Suicide Prevention. The key findings are presented under three thematic areas: personal to community wellbeing, enrolment and completion and withdrawal and employment and voluntary sector engagement. The outcomes of both evaluations are combined to build a picture of successful course delivery, satisfaction and completion rates that well exceed the national average. The significant contribution the authors draw from these is the problematisation and theorising of the concept of ‘empowerment’. A term claimed by the College in its mission statement, the term ‘systemic empowerment’ has been co-developed with the College to both reclaim the concept of empowerment and to make sense of the personal and collective empowerment approach that serves as a framework for the trainer's pedagogy and course structures. Systemic empowerment contributes to the Colleges’ theory of change to tackle very important contemporary social and political issues holistically and at their root and serves as an important model of adult vocational education and training for Aboriginal and Torres Strait Islander people

This paper reports on experiences of Indigenous students and staff involved in Bond Indigenous Tutoring (BIT). It aimed to gain insight regarding topics including challenges faced by Indigenous students, why some students discontinued their studies, and concepts of success at university. Findings revealed the main challenges included the transition from secondary to tertiary education and not being prepared academically. BIT staff identified family responsibilities and being dislocated from kinship networks as challenges, while students stated these were factors explaining why Indigenous students discontinued their studies. A whole of university approach was found to be required to effectively support Indigenous students. Success was defined as more than Grade Point Average, as it entailed being able to enjoy future endeavours. This paper contributes to the evidence that tuition programmes and Indigenous centres at university are key contributors to success, and it is argued that such success must become the norm as opposed to the exception.

School science aspires for students to develop conceptual, procedural and nature of science understandings as well as developing scientific literacy. Issues and complexities surrounding the development of science curriculum for Indigenous schools in New Zealand is a concern as little is known about these aspects of science learning in wharekura (Māori Indigenous School). This paper draws upon the findings of an empirical study to address the call for research into effective practices for supporting Indigenous students in learning science. The study is part of a larger project investigating and extending our understanding about how New Zealand teachers’ conceptualise science and science inquiry (investigation). Two Māori teachers participated in the research as well as their class who were supported by two researchers. Data were collected through in-depth interviews with teachers. This research reports the findings of how participating teachers’ conceptualise science inquiry and describes their perceptions of how and why their students should learn science and science inquiry. The paper also presents teachers’ views about their own development as science teachers and suggests two models to address the issue of science teaching in wharekura.

This article draws on data from a research study (Torepe, 2011) that investigated the lived experiences of six Māori teachers who recently graduated from the Hōaka Pounamu (Graduate Diploma in Immersion and Bilingual Teaching) course at the University of Canterbury, New Zealand. The primary objective was to gain a deeper understanding of the lived experiences and various challenges confronting this group of experienced Māori language teachers working in English-medium, state-funded schools. This article describes the qualitative research methodology that was underpinned by a Kaupapa Māori narrative research philosophy. It then explains why the study's findings support and strengthen those of previous studies conducted in Australia. Most notably, they draw attention to the concept of cultural taxation and the Crown's principles for action on the Treaty of Waitangi. Given the large number of Māori children attending Australian schools and similar challenges confronting Indigenous Australian teachers, this research will be of interest to an Australian audience.

A one-year mathematics project that focused on measurement was conducted with six Torres Strait Islander schools and communities. Its key focus was to contextualise the teaching and learning of measurement within the students' culture, communities and home languages. Six teachers and two teacher aides participated in the project. This paper reports on the findings from the teachers' and teacher aides' survey questionnaire used in the first Professional Development session to identify: a) teachers' experience of teaching in the Torres Strait Islands, b) teachers' beliefs about effective ways to teach Torres Strait Islander students, and c) contexualising measurement within Torres Strait Islander culture, communities and home languages. A wide range of differing levels of knowledge and understanding about how to contextualise measurement to support student learning were identified and analysed. For example, an Indigenous teacher claimed that mathematics and the environment are relational, that is, they are not discrete and in isolation from one another, rather they interconnect with mathematical ideas emerging from the environment of the Torres Strait communities.

The Martu people originate from the Pilbara region in Western Australia. Despite policies of removal, incarceration in prison and the need to leave community fo health services, Martu maintain identity and connection to country. Their narratives have used to inform a wider Australian audience about the history and culture of Aboriginal people. But the stories have also received criticism and been the subject of a Westernised anthropological view. With the emergence of storytelling as method in the academy, a new space is being created for Aboriginal and non-Aboriginal people to find a more robust foothold within the Social Sciences to story our world. This paper is written by three Martu people who position storytelling as transmission and preservation of cultural knowledge and to privilege a voice to speak back to Western academics. Storytelling also brings an opportunity to engage with an Aboriginal worldview, to use narrative as an inquiry into ontology and one's connection to people and place. This brings benefits to all Australians seeking stories of country, connection and identity.

Indigenous Standpoint Theory (IST) is yet to be widely applied in guiding the conduct of research that involves Indigenous people in Africa. In reference to Tanzania, this approach is new. There has been no study in the context of Tanzania which has used IST, despite the presence of many Indigenous people in the country. IST is widely used in Australia, New Zealand and Canada to guide the conduct of research when studying Indigenous people. In this paper, I show how I developed nine ethical protocols for conducting culturally, respectful and safe research with the Sukuma people in Tanzania and how I used those protocols within a research project on girls and secondary education in rural Tanzania. By developing these protocols, a significant new contribution to the area of IST in Tanzania and Africa in general has been established. These protocols may serve as a starting reference point for other future researchers in Tanzania if they apply IST in their research such that the voices of Indigenous people may be heard, and the community has a greater degree of control and input in the planning and designing of the project, as well as the analysis and dissemination of the information.

We propose the use of an ontological perspective to shift current thinking about the phenomenon of home/school partnerships, particularly through an examination of school leaders (leadership team) — community relationships that seek to better serve Indigenous students and their communities. We reanalysed focus group interviews of indigenous Māori students and their whānau/families from a wider New Zealand study that investigated the development of culturally responsive leadership in 84 secondary schools. The aim of the leadership intervention was to improve school practices and enable Indigenous Māori students to achieve and enjoy educational success as Māori. Reanalysis of interview material revealed categories related to relational being that highlight both opportunities and impediments to authentic relationships between schools and communities and the development of culturally responsive leadership. This paper attempts to create a framework in regards to relational ontology within a broader struggle for transformative praxis and to provide direction for further theoretical and practical investigation within schools.

Although there have been repeated calls for empirical evaluations focused on if and how the activities of Indigenous Education Units contribute to Indigenous student success at university, data demonstrating the outcomes of these activities remain scarce. As a first step in addressing this gap, a case study of the Kulbardi Aboriginal Centre is presented which documents the development and implementation of its student success strategy. Informed by research that identifies a range of different barriers and enablers of Indigenous student success, the strategy was built around a ‘whole-of-university’ approach which focuses on influencing across multiple levels of the university (governance and management, teaching and pedagogy and direct student support). The success of the strategy is described in relation to changes in Indigenous student retention and pass rates. The case study offers insight into the activities of an Indigenous Education Unit, which can inform future models of practice in this area and raise awareness of the need for more comprehensive and nuanced evaluation of Indigenous higher education initiatives.

This research examines outcomes from introducing cultural values into Cook Islands secondary schools during two cycles of action research comprising planning, implementing, observing and reflecting. The cultural values upon which the physical education lessons were based were: tāueue (participation), angaanga kapiti (cooperation), akatano (discipline), angaanga taokotai (community involvement), te reo Maori Kuki Airani (Cook Islands Maori language), and auora (physical and spiritual wellbeing). The cultural values were believed to be an essential element of teaching physical education but one challenge was how to assist teachers to implement the cultural values into classroom teaching as most participant teachers were not Cook Islanders. Findings from this action research project suggest that while participant teachers and community cultural experts may agree to incorporate cultural values in teaching Cook Islands secondary school students, teachers nonetheless find difficulties in implementing this objective.

It is assumed that by now the widely known UNESCO statement about the value of vernacular literacy has achieved the status of “common sense” knowledge among those interested in the schooling of minority language groups. The term “common sense” here implies that although there is much that is sound in a common sense view, there is also the danger of oversimplification. Although strongly in favour of bilingual education, both educationally and in terms of the ethics of racial contact, I see a number of areas where an oversimplified approach to it can bring either some harm with the good or at least lessen the effectiveness of the use of the vernacular language in education. The “initial literacy in the vernacular” approach is not a panacea for all minority group educational problems. The article by Joy Kinslow-Harris (1968), probably the best single statement made on the value of vernacular education for Australian Aboriginals, was a profound call for a basic change in attitude towards the education of Aboriginals, and outlined sound starting procedures. While this paper strongly supports Kinslow-Harris’s statement, it wishes also to extend understanding of some important theoretical issues.

Supporting children in their early development and learning has long-term benefits for both them and the broader community. Yet in Australia we still have significant examples of inequality of opportunity (Allan, 2010) and other structural barriers to family wellbeing, particularly in Indigenous and rural and remote communities (Bourke, Humphreys, Wakerman, & Taylor, 2012). One of the structural barriers is the frequently siloed approach to addressing issues around child wellbeing and learning, when a collaborative effort results in more effective and sustainable outcomes. Red Dirt (Indigenous, rural and remote) communities are fertile ground for the emergence of partnership models that provide solutions to perennial, complex community issues and siloed service provision that impact on learning outcomes. The aim of this article is to provide a background and commentary to contribute to the discussion about what works to promote child wellbeing in Australia and put forward the SpICE Model as part of the solution. Drawing on a body of literature and experiences in the field, this article will introduce a model for collaboration that should contribute to child wellbeing: the Specialist Integrated Community Engagement (SpICE) Model. First, we give an overview of the context of adversity as it specifically relates to educational outcomes for children. The principles underpinning the SpICE Model, on how to harness opportunity from adversity, are also described as they provide insight into how to achieve sustainable change in this context. In conclusion, some of the potential challenges of embedding SpICE into practice are discussed. The argument developed throughout this article is that the SpICE Model has currency for a wide range of education, health, disability and welfare collaborations and how they impact on child, family and community wellbeing.

This paper explores the dynamics and outcomes from a collaborative, cross-cultural approach to teaching an Indigenous education elective unit in a Bachelor of Education (Primary) undergraduate degree at University of Ballarat in 2009. The three facilitators, one non-Aboriginal and two Aboriginal were a lecturer, an Aboriginal Centre Manager and Local Aboriginal Education Consultative Group member from the Ballarat and District Aboriginal Cooperative respectively. The paper explores the open-ended and collaborative approach used to facilitate the learning, including pedagogies, activities and assessment. The paper, and the collaborative cross-cultural teaching approach it arguably embodies, is presented as a model of desirable practice with undergraduate education students, in particular for pre-service teachers undertaking a P-10 Bachelor of Education degree. As we describe later in the paper, these pre-service teachers, with some exceptions, in general had very limited and often stereotyped knowledge and experience of Aboriginal education, Aboriginal students or Aboriginal perspectives in other areas of the school curriculum. The teaching process we adopted and that we articulate in this paper attempted to address this previous lack of engagement with the subject matter of Indigenous education by actively modelling the processes of local Aboriginal consultation and collaboration that we were trying to teach.

This article draws upon a ‘tale from the field’ (Van Maanen, 1988) to encourage New Zealand and Australian teachers of history and social studies to appraise how their own perceptions of place and teaching about Indigenous peoples’ histories impact upon their students’ learning. Moreover, it explains why Uri Bronfenbrenner's (1979) ecological systems model (despite its limitations) can assist the process of critiquing the teaching of Indigenous histories in schools on both sides of the Tasman Sea. It concludes that place conscious Indigenous land-based learning experiences, resulting from mutually beneficial collaborations with Indigenous communities, are needed to enhance the teaching of Indigenous peoples’ histories in both countries.

There remains significant under representation of Aboriginal and Torres Strait Islander peoples in Australian higher education systems. A number of strategies have been implemented by governments and universities to best support Indigenous students within higher education that have produced varying levels of success in increasing participation, retention and completions. One key strategy is the inclusion of Aboriginal Education Units within universities. The current study aimed to examine students experience and engagement with a range of support services across university, in particular with an Aboriginal Education Unit. Utilising a mixed-method approach, data were collected from 103 students who identified as Aboriginal and/or Torres Strait Islander at The University of Adelaide. Overall, students were most satisfied with support provided by family (70%) and the Aboriginal Education Unit (61%), followed by support provided by university faculties (49%), and the wider university (43%). The main reasons students were accessing the Unit was for academic and tutoring purposes, also rating tutoring as the most beneficial service provided by the Unit. This study highlights the importance of examining and evaluating enablers such as support mechanisms from the student perspective and has demonstrated the significant role Aboriginal Education Units play in the student experience, laying a crucial foundation for targeted support initiatives.

A good deal has been stated and hypothesised about the essence of Aboriginal learning styles and their implication for Aboriginal education generally (see Roper, 1969; Watts, 1970; Hart, 1974; Harris, 1982). Nowhere does this hypothesising become more explicit than in the Guidelines to Teachers accompanying the NSW Aboriginal Education Policy. It is perhaps time to reexamine some of these propositions and to introduce a note of caution before we develop and encapsulate a whole new range of over-generalisations which will serve to lock Aboriginal people into yet another cycle of disadvantage.

Education is essentially cultural transmission (Singleton, 1974:27). Indeed, as Singleton (1974) points out, culture itself is frequently defined in essentially educational terms as “the shared product of human learning”.

One of the early missionaries at Milingimbi is said to have rounded up men from a ceremony and hosed off the sacred designs they had painted on their chests. I have often been told that story, always by Balanda1 usually as a way of illustrating how terrible missionaries can be. Ali the same, other Balanda in other places were often a lot worse. Missionaries for example did not poison water holes and flour. Moreover the missionaries were not always feared or distrusted.