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 issue of low graduation rates among Indigenous learners transcends borders. Some argue that racism and discrimination in schools and in wider society impede the success of Indigenous learners. Although teachers may not intend to make discriminatory decisions based on a learner's ascribed characteristics, research has demonstrated that teachers are capable of making biased decisions that deny opportunities to Indigenous learners. After reflecting upon current debates regarding effective educational strategies for diversity and Indigenous learners, the author contends that courses directed towards best practices for Indigenous learners in the classroom may be less beneficial than developing teachers' overall critical consciousness-raising and self-awareness abilities. The author presents what the literature reveals regarding various educational methods, practices, and epistemologies that have been successfully shared across disciplines in order to create more effective teachers and more responsive learners.

Our work as educators is entangled in questions of how colonisation privileges particular epistemologies and ontologies, ethical responsibilities and the reproduction of privilege or exclusion through education. Working with preservice teachers as they shape their social and ethical responsibilities allows the opportunity to effect social change on a larger scale as they move into their own classrooms. Students often begin the course seeking some form of knowledge about Indigenous peoples, yet this knowledge can be seen to represent a form of epistemic violence.

In this research project, I use a decolonial lens to consider the reflective writing journals of preservice teachers as they consider their relationships and responsibilities in the field of Indigenous education. The purpose is to explore how preservice teachers position themselves in this field and whether their engagement with these stories, theories, voices and knowledges leaves them with an inability to remain indifferent to their ethical responsibilities. In this paper, I invite you to walk with me through a landscape where we consider preservice teachers’ writings, Moreton–Robinson's possessive logic, transformative education and the concept of diffraction.

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.

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.

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.

This article critically examines the possibility of using Problem-Based Learning as an approach to teaching and learning and curriculum design in Indigenous studies. This approach emphasises the potential for Experience-Based Learning or Problem-Based Learning as a model that frames the curriculum and pedagogical activities to encourage student engagement with key issues in ways they find meaningful. It takes the form of an interview with Professor David Boud, a well-known scholar in this area.

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.

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”.

This research examined different ways in which tutors of mathematics approach their tutoring among Indigenous students enrolled in the Tertiary Entry Program (TEP) at Central Queensland University's Indigenous Learning, Spirituality and Research Centre. The study sought to establish whether or not there were any differences between Indigenous and non-Indigenous tutors' approaches to tutoring and, document challenges and opportunities in tutoring mathematics to Indigenous students. Using qualitative data obtained from interviews, the study raised more questions than answers. The results reflect tutors' own teaching orientations. This is particularly clear when all of the tutors who participated in this study were NOT mathematics trained teachers but had either taken interest in the subject as a result of doing a mathematics-related subject such as engineering and science. Overall, there was consensus that establishing rapport between the students and Learning Advisers was crucial. Knowing who the students are and, vice versa, was also considered fundamental. For some, it was an acknowledgment that both the tutor and the student were on a discovery journey. The majority of the tutors prefer a process where a mathematical concept was explained first, followed by an application of real life situations.

BowerBird is an open platform biodiversity website (http://www.BowerBird.org.au) and a nationally funded project under management of the Atlas of Living Australia (ALA) and Museum Victoria. Members post sightings and information about local species of plants and animals, and record other features of ecosystems. Charles Darwin University's Northern Institute Elder on Country researcher, Kathy Guthadjaka, has shared pictures and information about the biodiversity of her homelands in the Yolŋu community of Gäwa, on Elcho Island in north east Arnhem Land, Northern Territory. The extent to which this knowledge can be exposed in the same way as other open resources, can pose dilemmas about the level of ‘openness’ that is appropriate. Open sharing of educational materials can be promoted as a basic human right. This paper will explore the extent to which traditional knowledge can be made openly available. What are the implications for sharing this knowledge in a westernised context that compartmentalises it, and how can a western academic perspective learn from this knowledge and engage functionally with it for the purposes of learning? The existence of this project on the interface between traditional knowledge and western technocratic information management also has implications for how information is presented and valued.

The Early Years Learning Framework for Australia emphasises that children's own identity is constructed within their given context of family and community. This article presents the findings of a multiple case study project undertaken within five remote Aboriginal communities in the Northern Territory, Australia. Community Elders were concerned that while their children had a positive sense of self during their prior-to-school years, on entry into formal schooling they experienced a disjuncture between those experiences and the expectations of a Western curriculum. The project involved partnering one university academic to work with each community, exploring ways of improving 4-year-old children's pre-reading and numeracy skills to enhance their capacity to engage with expectations on entry into formal schooling. Elders were determined to have the children be successful at school and saw success there as inextricably interwoven with their sense of efficacy to explore and to learn. Outcomes included positives such as children demonstrating increased pre-reading and numeracy skills and, importantly, the engagement of the whole community in the project. Foundational to the success was making Aboriginal ways of knowing, being and doing key components of learning opportunities provided to the children, supporting awareness of their social and cultural heritage.

The Aboriginal and Torres Strait Islander Health Worker/Practitioner (A&TSIHW) workforce provides not only clinical skills but also responds to specific social and cultural needs of the communities they serve bringing knowledge derived from lived and embodied knowledges. The A&TSIHW is a recognised health professional within the Australian health system; however, this workforce continues to be under-supported, under-recognised and under-utilised. A common discourse in literature written about A&TSIHWs focused on the need to empower and enhance the A&TSIHW capabilities, or rendered the A&TSIHW as part of the problem in improving the health of Indigenous peoples. In contrast, articles written by A&TSIHWs, published in the Aboriginal and Islander Health Worker Journal, tell a different story, one about the limitations of the health system in its ability to care for Indigenous peoples, recognising A&TSIHW leadership. This paper deals with two interrelated tensions—the undervaluing of the A&TSIHW as a clinician and the undervaluing of the A&TSIHW as an academic—both of which the author has had to navigate. It explores the specific challenges of the A&TSIHW academic who too seeks recognition beyond that of ‘assistant’ within the research enterprise, drawing upon personal experiences and engagement with educational institutions, including higher education.

Would you like a hot dog? The Aboriginal man, who was on his first visit to a city and to whom the question was addressed, looked amazed and then responded, “Can I come and have a look?”. He soon discovered that ‘hot dogs’ were not what his grasp of English and the mental picture it had conjured up – of a cooked canine – had led him to believe. A rather relieved young man enjoyed his first ‘hot dog’. An amusing incident at the time, but how often do the words used in Aboriginal schools – particularly in maths lessons – evoke mental pictures or concepts that differ markedly from those of children who grow up speaking English and with a conceptual view of the world related to the western system of knowledge? What is perhaps even more alarming is that teachers are often unaware that this is happening, and when the child fails to act intelligently in certain situations the teacher often despairs and then gives up trying to teach maths effectively and concentrates on teaching ‘sums’, at which Aboriginal children, with their strong aural and visual memories, gain some measure of success. But such an approach, though measurable in school, fails to equip a child to operate mathematically in the real world where, for example, we meet our subtraction operations not clothed in the language of ‘take away’ and certainly never ‘minus’ but in comments like: “Red Cravats scored 32 and Waratahs finished 6 goals behind them,” or “Nhulunbuy are at the top of the ladder with 34 points and Yirrkala are second with 29”.

Improving educational outcomes for Pasifika learners is a national priority in New Zealand. Long-standing mathematics achievement differences between Pasifika and non-Pasifika indicate that looking beyond usual pedagogies may be essential for enhancing Pasifika student learning. Culturally sustaining pedagogy, drawing from the cultural experiences and values of Pasifika learners, offers strong potential for enhancing practice, but is, as yet, uncommon in most school settings. This article describes the results of a narrative literature review exploring the potential dance may afford as a culturally sustaining mathematics pedagogy for Pasifika learners. The review incorporates literature published between 2000 and 2018 from within and outside education. Findings include that dance has the potential to provide Pasifika learners with positive mathematical experiences that can enhance learning, engagement, achievement and wellbeing. Furthermore, using Pasifika dance pedagogically may help strengthen these learners' Pasifika cultural identities through connecting learning with cultural values, experiences and traditions. Dance can also provide opportunities for validating and appreciating Pasifika families' funds of knowledge and strengthening home-school partnerships. We describe one example of a dance relevant to secondary school mathematics learning, the sāsā. Implications for educators using dance as a mathematics pedagogy, including cultural and pedagogical challenges, are discussed.

Among San communities in Botswana, the rate of student disengagement from both primary and junior secondary school is an ongoing concern for educators. San learners leave school at all levels of primary and junior secondary education. Students who leave school have tended not to provide reasons as to why they are dropping out. This study investigated some of the reasons why San learners decided to drop out at primary and junior secondary school levels in the Central District in Botswana. In-depth interviews were undertaken with 20 former students living in five cattle-posts where the participants worked as cattle herders. The results indicate that some San drop out of school for reasons of survival, both within and outside school. The findings of the study offer insights into some of the issues that impede students within San communities in achieving their educational goals. Further, the findings could assist educational authorities in their review of current educational practices in Botswana so that that all citizens can be appropriately accommodated within the education system.

The uptake of small screen technology by adolescents is widespread, particularly in industrial nations. Whether the same is true for Australian Aboriginal youth is less clear as there is a dearth of research in this regard. Therefore, in this exploratory study the use of small screen technology by Indigenous students was examined. Twenty-four Indigenous adolescents (mean age 16.4 years) attending a boarding school in a remote region of Western Australia participated in individual and in-depth structured interviews that queried their use of: (1) television, (2) video games, (3) computers, (4) the internet, and (5) mobile phones. The results showed that mobile phones were the most frequently used and the most popular (i.e., they were nominated as first choice in a hypothetical scenario), followed by the internet, whereas television, video games and computers were used less often. It did appear that mobile phones were used by participating Aboriginal adolescents in ways similar to non-Indigenous adolescents (e.g., not only to make phone calls, but also to send text messages and access the internet). However, their mobile phone use did reflect differences based on their cultural values and identity, and also reflected their physical distance from their family (i.e., because of their enrolment at a boarding school). This study supports anecdotal evidence of a rapid uptake of mobile phones by Indigenous adolescents. It also suggests that as the small screen technology of choice, they have the potential to be utilised for educational opportunities.

Through tracing in detail the story of schooling for three individuals, this article provides a rich description of the way that education impacted on the lives of many Māori between the early 1900s and the year 2000. Although there is extensive research on the historical colonising effects of schooling on Māori and te reo Māori (the Māori language), this article approaches these effects by bringing them alive and illustrating them in the everyday lived experience of women from three generations: my mother, myself, and my daughter. Through this method, the article maps in evocative detail the important historical period between the banning of Māori language in schools and the renaissance of Māori language teaching and speaking in schools.

Cherbourg State School is some 300 kilometres northwest of Brisbane. It is situated in an Aboriginal community at Cherbourg with approximately 250 students, all of whom are Indigenous Australian children. Cherbourg State School aims to generate good academic outcomes for its students from kindergarten to Year 7 and nurture a strong and positive sense of what it means to be Aboriginal in today's society. In a context where the community continues to grapple with many social issues born of the historical processes of dispossession and disempowerment, Cherbourg State School is determined that its children can and will learn to become “Strong and Smart”. It is a journey that has been charted by Chris Sarra, the school's first Aboriginal principal, in his paper Young and Black and Deadly: Strategies for Improving Outcomes for Indigenous Students (2003), which describes how pride and expectations were engendered in the school over a four-year period from 1998. In this paper I will discuss the historical context of the school and its impact on the Indigenous people of Cherbourg. My aim here has been to consider the historical, political, social and cultural context around the creation of Cherbourg State School. I critically examine the historical records of the role of the State Government and the white settlers in the setting up and creation of the Aboriginal Reserve and later the primary school. Throughout I address an absence – a voice missing from history – the voice of the Aboriginal people. This exercise in collective memory was designed to provide an opportunity for those who have seldom been given the opportunity to tell their story. Instead of the official view of Cherbourg School it provides a narrative which restores the victims of history to a place of dignity and indeed humanity.