Aboriginal teacher education is a distinctive educational activity. How distinctive Aboriginal teacher education needs to be and the forms it might take are a matter for action research (McTaggart and Garbutcheon-Singh, 1986) by Aboriginal teachers, their communities, and teacher educators working in Aboriginal schools, and from teacher education instititions. But there is experience available from which it is reasonable to propose some general principles which should guide immediate efforts in Aboriginal teacher education.

The pedagogical principles outlined below come from an action research project in Aboriginal teacher education conducted in the Northern Territory over the last two years. The project is known as D-Bate, the Deakin-Batchelor Aboriginal Teacher Education Program, a joint project of Batchelor College in the Northern Territory and the School of Education of Deakin University in Geelong, Victoria.

The Indigenous Australian population is not only considerably younger than the non-Indigenous population but is also on the rise. The challenge for many is to provide the kind of education that equips young Indigenous Australians with the necessary skills for managing their money. This challenge is further compounded, as the adult Indigenous population is not well versed in money management. This paper examines some of the strategies that are needed to improve Indigenous financial literacy in schools.

This research explored gender and cross-cultural similarities and differences in the motivational profiles of Indigenous Papua New Guinean (PNG) and Indigenous and non-Indigenous Australians. Secondary students (N = 1,792) completed self-report motivational measures. Invariance testing demonstrated that the Inventory of School Motivation (McInerney, Yeung, & McInerney, 2001) measure was invariant across both gender and Indigenous and non-Indigenous groups. Structural equation modelling (SEM) results explicated that males were significantly more performance orientated than females in all three groups examined; however, the disparity between genders was most apparent in non-Indigenous Australians. Diverging from previous findings with non-Indigenous students, the current study found that PNG and Australian Indigenous males endorsed mastery goals more strongly than Indigenous females. In contrast, non-Indigenous females were more mastery orientated than non-Indigenous males. Finally, the two Indigenous groups endorsed social goals more strongly than the non-Indigenous Australians. The current findings highlight the importance of assessing gender and group differences, as broad statements relating to student motivation do not appear to be applicable in all cultural contexts.

This case study details the impacts of an Aboriginal-led adult literacy campaign in Brewarrina between 2015 and 2017. Forming part of a wider investigation into literacy as a social determinant of health, the study explores the relationship between involvement in the literacy campaign and the capacity of graduates to take greater control of the conditions affecting their lives. Empowerment is used here as the central explanatory construct despite robust criticism of theoretical slippage. We argue that empowerment remains relevant particularly in the context of ongoing and entrenched disenfranchisement of the low-literate in Australian Aboriginal communities. Drawing on in-depth ‘yarning’ interviews, we find strong evidence of individual empowerment among graduates of the adult literacy campaign, particularly in terms of increased self-control and confidence. However, collective change such as increased participation and organisation at the community level is less apparent. This finding underscores two important aspects of empowerment. Firstly, like learning to read and write, the task of regaining personal and collective power can be a slow and difficult undertaking. Secondly, achieving empowerment is intimately linked to addressing the causes of disempowerment. This ultimately means tackling those power relations which impact choices, opportunities and well-being beyond the borders of individual's lives and communities.

Indigenous studies (also referred to as Aboriginal and Torres Strait Islander studies) has a double identity in the Australian education system, consisting of the education of Indigenous students and education of all students about Aboriginal and Torres Strait Islander cultures and histories. Through explanations of the history of the inclusion of Aboriginal and Torres Strait Islander musics in Australian music education, this article critiques ways in which these musics have been positioned in relation to a number of agendas. These include definitions of Aboriginal and Torres Strait Islander musics as types of Australian music, as ethnomusicological objects, as examples of postcolonial discourse, and as empowerment for Indigenous students. The site of discussion is the work of the Australian Society for Music Education, as representative of trends in Australian school-based music education, and the Centre for Aboriginal Studies in Music at the University of Adelaide, as an example of a tertiary music program for Indigenous students.

This paper applies the findings of doctoral research undertaken in the Northern Territory. It draws on extended interviews with nine Indigenous students studying at university to produce four findings for classroom learning and teaching, one of which highlights the need to recognise Aboriginal English as a focal point of the curriculum for both Aboriginal and non-Aboriginal students. I take the position that this recognition in schools depends to a significant degree on universities training their preservice teachers to recognise Aboriginal English as necessary to Aboriginal student learning and therefore as a legitimate dialect of the classroom, and this in turn requires universities to recognise the importance of Aboriginal English in their own curricula. Towards the end of the paper, I draw on some literature to suggest ways in which Aboriginal English could be incorporated into the classroom.

This paper aims to provide some insight into the links between attendance, retention and engagement of Indigenous senior students in an urban environment. A study of 58 students from two urban high schools during the period 2009–14 was undertaken. The study used data from a variety of school records, as well as informal interviews with students. It is argued that while the broader comprehensive statistical studies are useful there is a need to have some more, in depth, localised studies in urban schools. Results of the study support the link between absences and student disengagement. There was a clear positive link between retention to Year 12 and superior attendance. In many individual instances, the links between attendance, retention and engagement were complex. There was also a need to place emphasis on alternative paths for some of the disengaged group rather than just trying to improve attendance. These paths included employment opportunities, Technical and Further Education (TAFE) and post school traineeships or apprenticeships. This paper points to the need for further longitudinal studies in urban high schools to study the long-term life outcomes for Indigenous students.

In this paper, I consider the importance of Indigenous studies programs, at both undergraduate and postgraduate levels, as critical elements in enabling Indigenous Australian students to engage in the academe in ways that not only allow them to empower themselves, but, ultimately, to become effective change agents within both their own and the wider Australian community. While this paper will highlight the challenges that Indigenous Australians face in their engagement within the university learning environment, it will also reveal the increasingly successful outcomes that are being achieved. A particular focus of the paper will be to acknowledge higher education as a tool of empowerment – a process that enables people to identify and address their own issues, and to use such knowledge and understanding as the platform for personal, positive growth. Finally this paper will contextualise higher education from within an Indigenous perspective to demonstrate how Indigenous studies not only contributes to the empowerment of the individual but also has a critical role in ultimately re-positioning Indigenous Australians in the wider Australian society.

Many of today’s Aborigines, when placed in the Western educational environment, are faced with a range of psychological problems. This is partly because the education system is based on Western traditions and culture which, knowingly or unknowingly, tends to ignore almost completely Aboriginal culture and traditions.

For teachers to develop strategies that will help themselves and their students in the class room, attention must be focused on situations that have contributed to the Aborigines’ low psychological appreciations of Western education.

Northern First Nations in Canada have experienced environmental change throughout history, adapting to these changes based on personal experience interacting with their environment. Community members of Fort Albany First Nation of northern Ontario, Canada, have voiced their concern that their youths’ connection to the land is diminishing, making this generation more vulnerable to environmental change. Community members previously identified the collaborative-geomatics informatics tool as potentially useful for fostering intergenerational knowledge transfer. In this article, we assess the potential of the informatics tool to reconnect youth with the surrounding land in order to strengthen the adaptive capacity of Fort Albany First Nation. The tool was introduced to students in an environmental-outreach camp that included traditional activities. Students used global positioning systems and geo-tagged photographs that were loaded onto the informatics tool. Semi-directed interviews revealed that the students enjoyed the visual and spatial capabilities of the system, and recognised its potential to be used in conjunction with traditional activities. This pilot study suggests that the tool has the potential to be used by youth to provide an opportunity for the intergenerational transfer of Indigenous knowledge, but further evaluation is required.

The purpose of this project is to implement strategies that will empower Indigenous Australians in mainstream education; specifically, at Chatswood Hills State School, Springwood. The proposed plan will continue to be implemented over a three-year period with on-going development expected beyond that time. My primary role will be as facilitator in initiating appropriate strategies. As a permanent teacher on the staff of the school, I will also participate in some or all of the programs, as requested.

For an innovative educational enterprise to prosper a number of contributing and mutually dependent factors have to operate simultaneously. In the case of the Northern Territory Bilingual Education Program these major factors or inputs are: sufficient appropriately trained staff to fill the specialist tasks both in the schools and head office, sufficient financial resources to provide consumables (software) and wages for Aboriginal writers, and a sound philosophy about such matters as the interrelationships between cognitive development, first language development, second language development and academic growth, and the importance of timing to achieve the optimum results from these interrelationships.

In the Northern Territory the Commonwealth Government, and more recently the N.T. Government, has provided adequate specialist staffing and financial resources for the fifteen schools in which the program currently operates. One of the ironies of the history of bilingual education both here and overseas is that the provisions of more resources for its implementation has not necessarily been paralleled by an increasingly wise philosophy or educational model under which the program could be implemented. This paper will focus on a discussion of various research findings and educational principles which should influence the development of our understanding about the relationship between first and second language development and cognitive and academic growth, and more particularly the effect of timing in these matters.

Before getting into the body of this paper the provision of a brief history of the theoretical background to its major theme might be helpful. In one sense bilingual education has passed through two phases of understanding and is now entering a third phase. The first phase is represented by the UNESCO (1953) statement – “It is axiomatic that the best medium for teaching a child is his mother tongue”. We could call this phase the language explanation for the academic success or failure of minority language children. The Indians and Australian Aborigines performed poorly at school because they were not taught first in their mother language.

The concept of Aboriginal leadership often results in debate. The fundamental question raised is if Australian Aboriginal people are equal members of a pluralistic society that is based on co-operation and consensuses then how can you have a leader? Consequently who determines leadership or is a leader someone that in effect is more equal than others? Is leadership an attribute gained from within Aboriginal society or is leadership as we currently define it taught within the education structures of settler society? This paper briefly examines leadership from a postcolonial contemporary Aboriginal position, reviewing existing leadership education programs.

Conducted in northern Finland, this study examines Sámi language teachers’ professional identities through their narratives of language acquisition. We focus on how teachers’ professional identities are shaped by their language acquisition process. The results are based on the narratives of nine North, Inari and Skolt Sámi language teachers. Two aspects of teachers’ narratives were significantly linked to their identities as Sámi language teachers: (1) their backgrounds (indigenous/non-indigenous) and (2) their language acquisition experiences (acquired Sámi language in childhood/adulthood). Indigenous teachers appeared to express their professional identities strongly despite their challenging acquisition experiences and were inclined to work towards the future of Sámi languages. In addition, non-indigenous teachers were willing to further the development of Sámi languages although they are not indigenous, which perhaps contributes towards the future of Sámi languages. Teachers narrated complex thoughts about language acquisition and their professional identity and helped develop indigenous language education in their respective indigenous communities. We recommend that teachers’ in pre-service and service education should prepare and support indigenous language teachers by sharing knowledge about multilingual education practices and coping skills, particularly to help the latter manage varied tasks and heterogeneous contexts. Thus, this research study shows that both teachers’ language acquisition experiences and their current work situations shape their professional identity.

This article discusses the concept of Vivir Bien (Living Well) (VB) and its role as a decolonising project in connection with the Political Constitution of the Plurinational State of Bolivia (2009) (BC) and subordinated legislation. This subordinated legislation was enacted to implement in a more specific manner the general legal principles contained within the BC. The paper uses these legal texts within the framework of decolonial thinking to prove that the adoption of the concept of VB represents a legal and an epistemological shift that radically contests the dominant Western paradigm of modernity/coloniality. This shift has many facets; however, this article concentrates on two of them in order to characterise its radicalism: (a) the constitutional acknowledgment of the colonial difference, which is understood here as the pervading and living legacy of European colonialism in social organisations and the production of knowledge, and (b) the constitutional and legislative requirement of engaging in an ongoing intercultural dialogue as a vehicle for the achievement of a society based on the concept of VB. This article concludes that the confluence of these two facets marks the epistemological shift and is important in the advancement of the intercultural and decolonising project represented by the concept of VB.

According to this teacher, assimilation is inevitable, therefore the school should assist that process. This paper examines and presents a perspective on the extent and effect of assimilation and suggests that the negative outcomes of the education of Nyungars is a result of assimilationist teaching practices and school culture. Further, it recommends that Nyungar education be underpinned by Nyungar control of Nyungar education, which consists of the followingprinciples: Nyungar decision-makers, Nyungar teachers, Nyungar parent involvement in educational implementation and decision-making and culturally appropriate teaching methods and teaching spaces.

In this paper, we discuss and analyse the development of a resource documenting an Indigenous early childhood playgroup programme. The resource, known as the “Best Start DVD” was developed through a partnership between community and government support agencies to support engagement of parents as educators of their children. Through analysis of the development process and the product, we provide commentary on our learning regarding working successfully in partnerships with Indigenous communities. Additionally, we discuss what we learned about influences on Indigenous parents’ engagement as educators of their children.

This paper attempts to explore current issues in Aboriginal education within the urban sector of Australian society. Identifying specifically both the current positive and negative trends within the urban Aboriginal education scene.

This is a reflective piece that examines the nature of racial complaint with reference to Dr Kris Rallah-Baker's concerns about the racism that characterised his medical education. It will further examine the anti-racist campaign that sprung up in support of Rallah-Baker with a view to illustrating the limits of conventional critical race theory in understanding the course of events. Using the work of Aileen Moreton-Robinson, Gramsci and Stuart Hall, it will be argued that the Rallah-Baker case illustrates that Australian hegemonic formations can never quite command total legitimacy because sovereign formations, anti-racist in outlook, erupt with a frequency and facticity that lay bare the conceit of settler-colonialism. In so doing the paper will work towards an understanding of the critical Indigenous/race paradigm that goes beyond critical race insights borne of other places and experiences. As will be seen, what followed Rallah-Baker's complaint, the campaign that supported him and the concessions finally won was not, as critical race theory is wont to claim, a case simply of ‘interest convergence’; rather it was, I propose, an example of ‘sovereign divergence’.

School-based gardens (SBGs) are contributing to improvements in many areas of education, including nutrition, health, connectedness and engagement of students. While considerable research has been conducted in other parts of the world, research in Australia provides limited understanding of the impact of SBGs. The aim of this paper is to give a reflective viewpoint on the impact of SBGs in Australia from the perspective of an Aboriginal philosophical approach called Dadirri. The philosophy highlights an Australian Aboriginal concept, which exists but has different meanings across Aboriginal language groups. This approach describes the processes of deep and respectful listening. The study uses photovoice as a medium to engage students to become researchers in their own right. Using this methodology, students have control over how they report what is significant to them. The use of photovoice as a data collection method is contextualised within the Aboriginal philosophical approach to deep listening. For the first author, an Aboriginal researcher (Clague), the journey is to find a research process that maintains cultural integrity and resonates with the participants by affirming that a culturally sensitive approach to learning is important.