Increasing Aboriginal and Torres Strait Islander participation in higher education can play a critical role in transforming lives and is the trajectory to closing the gap and reducing disadvantage. Despite recent progress, Aboriginal and Torres Strait Islander peoples remain significantly under-represented in higher education. Poor retention and high attrition rates of these students come at significant financial cost for the individual, community, university and government. Wirltu Yarlu, the Indigenous Education Unit at the University of Adelaide has reviewed the role student support services play in improving retention and completion rates, with an aim to improve Aboriginal and Torres Strait Islander student retention and completion. The newly developed Student Success Strategy is an innovative approach to student support that aims to identify and respond to individual student needs in a more effective and efficient manner. The model encompasses a self-assessment tool designed to measure progress across several domains. Self-assessments are used to inform student specific support needs which in turn enable support staff to personalise future interventions for each student and respond accordingly in an attempt to reduce and prevent student attrition.

This article is the second of a two-part series on Torres Strait Islander children whose families have settled on the Queensland mainland. Here I discuss some of the language difficulties of these children. The first part, dealing with their language backgrounds, appeared in Vol.12 No.3, June/July 1984.

I would like to begin by providing a context that can be used to place my discussion about experiences at a remote school in the Northern Territory (NT) into perspective.

In the NT 53% of schools are located in remote areas and these cater for up to 23% of NT students (Combe, 2000). The NT has the highest proportion of Indigenous students enrolled in schools with 35.2% of the overall student population identifying as Indigenous Australian (Collins, 1999). The next closest state is Western Australia with an Indigenous student enrollment average of 5.1 %, this is compared with a national average of 3.2%.

This paper reports on the use of touch screens to display simple talking books in a minority Indigenous Australian language. Three touch screens are located in an informal context in a remote Indigenous Australian community. The popularity of the computers can be explained by the form of the touch screen and by the intertextual and hybrid nature of the talking books. The results suggest the Kunibídji choose to transform their own culture by including new digital technologies which represent their social practice.

The current study considers grade repetition rates in the early years of school, Preparatory (Prep) to Year 3, in Queensland state schools, of which there is a significant gap in the Australian research literature. Data accessed from the Queensland Government's Department of Education and Training (DET), shows that particular groups of students are more at risk of being repeated in the preschool/Prep year. These groups include boys and until recently, non-Indigenous students. However, the most recent data collected in 2009 shows that Indigenous students are more at risk of being repeated in all early years of schooling. As grade repetition has been shown to have limited value, it remains a concern that this intervention practice continues to be offered to students, and in particular Indigenous students, who may already be educationally disadvantaged. While grade repetition rates are low in Queensland state schools, the possible negative academic, social and emotional consequences for students who are repeated warrants serious re-evaluation of this long-term, early intervention practice in Australian schools.

Storytelling is an integral part of life for Indigenous Australians. Before the arrival of Europeans and continuing after; gathered around the campfire in the evening stories were and are still shared; passed from one generation to the next. In modern times, in addition to a continuing oral traditions, another method of storytelling has risen from the ashes of the fire: filmmaking and multi-media production. In the past stories were verbally passed from one family member to the next. Sometimes these “yarns” were presented on a “message stick” and the modern form of the traditional message stick is the DVD or the internet. This paper will examine the importance and crucial element of re-representation of images, archives or productions that have in the past, and in the majority, portrayed Indigenous cultures and communities in a derogatory or less than flattering manner. Further, it will explain the main factors for appropriate manifestation of Indigenous perspectives within any film production that is portraying or capturing Indigenous individuals, narratives and/or communities. The paper relates the key elements that must be in place to ensure appropriate and robust Indigenous agency in any film production. Finally, the paper concludes with an affirmation of the need to creatively engage in the third space; between Indigenous values and priorities and Western formats and narrative structures, to arrive at a uniquely modern Indigenous telling that is accessible, firstly to Indigenous Australians, and secondly, to those with whom we wish to share our stories.

Among the many controversies associated with learning styles, perhaps the most explosive is the relationship being explored by researchers between learning style and cultural background.

For more than 3 decades governments and education systems have struggled to address the gaps in educational outcomes between Indigenous and non-Indigenous students. Over the past 10 years it has become increasingly apparent that central to redressing these gaps is the development of teachers who are able to effectively engage with Indigenous students, their families and communities. The introduction of National Professional Standards has increased the focus on the development of pre-service teachers’ capacity to effectively teach Indigenous students. In 2008, the New South Wales Department of Education (DET) and four universities implemented an enhanced teacher training program (ETTP) that was delivered to final-year primary pre-service teachers. The success and continuing expansion of this program, coupled with the current national focus on building pre-service teachers’ capacity to teach Indigenous students, suggests it is timely to detail the critical design features of, and rationale for, this program to inform and support development of similar programs within pre-service teacher education. The article reports on four critical elements of the program: knowledge and understanding of Aboriginal history and culture; effective cross-cultural communication skills; holistic understanding of Aboriginal education and strategies required for improving Aboriginal student outcomes; and appropriate pedagogy and classroom management strategies.

The purpose of this paper is to report on the progress of a study undertaken in North West New South Wales which investigated the views held by parents, students and teachers towards the learning of mathematics in Years 5 and 6. The study involved Aboriginal and non-Aboriginal people being interviewed within their community. This paper presents a background to the study, some comment on how the study was implemented and an initial analysis of the views held by one Murri student.

Many teachers and teaching assistants report that they lack an understanding of Standard Australian English grammar and that this hinders their work with Indigenous students who are learning English as a second language. This paper reports on the success of an accredited professional development strategy in Far North Queensland. This strategy is not based on out-of-context grammar lessons but promotes the idea that grammar is best learnt in communicative and collaborative classrooms which value fun and visual performance. The grammar activities are also embedded in current strategies for the teaching of literacy. This kind of professional development can reinvigorate teachers’ practices in order to increase literacy outcomes in Indigenous schools.

Aboriginal Education Workers (AEWs) are utilised by primary and secondary schools to improve components of success for Aboriginal students, liaise with their families and the Aboriginal community and contribute to developing and promoting an Aboriginal pedagogy. Despite the challenging role of decolonising the school environment, the important work undertaken by AEWs can be misunderstood and underappreciated by the Western school system. This paper aims to measure the influence of AEWs on Aboriginal culture within schools using quantitative data from Wave 7K Cohort of the Longitudinal Study of Indigenous Children. Results show that there is a positive impact on Aboriginal culture within schools through having an AEW present all or some of the time. For Aboriginal children to grow up strong, employment of an AEW is important to decolonise the school environment and provide a holistic education.

This article examines a controversial initiative in Indigenous education: the establishment of the Cape York Aboriginal Australian Academy (CYAAA). The article provides a brief description of the Academy's three campuses and their communities and considers: the circumstances of its creation, including the role of Noel Pearson and Cape York Partnerships; the rationale and philosophy underpinning the case for establishing the Academy; implementation; and some key issues relevant to assessing this reform. These include its impact on a range of performance measures, the veracity and power of the social and educational rationales on which the reform is based, the use of ‘Direct Instruction’ (DI), and the practicability of extending and broadening the reform. The time period considered is from late 2009 through 2011. The article draws on publications, and on visits to campuses of the school and meetings/communications/discussions with personnel from the Queensland Department of Education and Training (DET, now Department of Education, Training and Employment), Cape York Partnerships, the CYAAA and others undertaken in the author's role as a teacher union officer.

In an article based largely on overseas research into teacher effectiveness (e.g., Ryans, 1960; Kleinfeld, 1972) and Australian discussions of the non-Aboriginal teacher’s role in educating Aboriginal students (e.g., Hart, 1974), Fanshawe (1976) argues that the personal characteristics of effective teachers of adolescent Aborigines are likely to include:

• being warm and supportive;

• making realistic demands of students;

• acting in a responsible, businesslike and systematic manner;

• and being stimulating, imaginative and original.

The following article by Mr Harris discusses in detail the history of Aboriginal education in New South Wales. Readers from New South Wales will certainly find this extremely interesting and, indeed, the perspective that Mr Harris offers will deepen their insights into the educational status of Aboriginals today. Readers from other states will, I am sure, also find it very illuminating; in many ways the New South Wales scene was similar to that in other parts of Australia. (Ed.)

The aim of this article is to provide teachers with knowledge of ways in which Eurocentric (re)naming practices inform contemporary pedagogical approaches, while providing understandings pertinent to the mandatory inclusion of the cross-curriculum priority area: Aboriginal and Torres Strait Islander histories and cultures (Australian Curriculum Assessment and Reporting Authority, 2015). While we have focused on Eurocentric naming practices, we have also been conscious of names used by Aboriginal peoples and Torres Strait Islanders to name themselves and others and as non-Indigenous Australians we acknowledge that it is not our place to explore these in detail, or offer alternatives. In this article, we have explored the history of nomenclature as it relates to original inhabitants, the connotations of contemporary (re)naming practices in Australian education and discussed the importance of drawing on cultural protocols and engaging local communities for teaching and learning of Aboriginal and Torres Strait Islander histories and cultures. It is anticipated that discussions arising from this article may open up spaces where teachers may think about ways in which they approach Aboriginal and Torres Strait Islander histories and cultures.

This article draws upon historical evidence and theoretical insights to critique the New Zealand government's negative response to a popular petition developed by students of Otorohanga College. The petition called for the New Zealand Land Wars to become a ‘prescribed course of study’ (topic) in New Zealand schools. This article consequently reviews the status of Māori histories in New Zealand schools from 1877 to 2016. This review is followed by a critique of the New Zealand government's response to the petition. This will be of interest to an Australian audience grappling with issues relating to the teaching of Indigenous peoples’ histories in schools.

Remote Australian Aboriginal and Torres Strait Islander schools and communities are diverse and complex sites shaped by contrasting geographies, languages, histories and cultures, including historical and ongoing relationships with colonialism, and connected yet contextually unique epistemologies, ontologies and cosmologies.

This paper explores the history of Anangu (Pitjantjatjara, Yankunytjatjara, Ngaanyatjarra and Ngaatjatjarra) populations, including the establishment of incorporated communities and schools across the tri-state remote region of central Australia. This study will show that Anangu have a relatively recent contact history with Europeans and Anangu experiences of engagement with colonisation and schooling are diverse and complex.

By describing historical patterns of population centralisation and decentralisation, I argue that schooling and broader education policies need to be contextually responsive to Anangu histories, values, ontologies and epistemologies in order to produce an education approach that resists colonialist social models and assumptions and instead, works more effectively towards a broader aim of social justice. Through assisting educators and policy makers to acquire a clearer understanding of Anangu histories, capacities and struggle, I hope to inform a more nuanced, contextually responsive and socially-just consideration of the provision of Western education in the tri-state region.

In this article, I take a creative and autoethnographic approach to reflect upon processes of decolonisation in Indigenous Australian studies classrooms. Positioning myself as a non-Indigenous educator, I take the reader on a journey through my search for pedagogy which makes space for the colonial, difficult and messy politics of race, whiteness and knowledge to be actively challenged, deconstructed and reimagined in this context as PEARL.

Last year I was approached by the Thursday Island High School in Torres Strait to analyse the major linguistic differences between Standard English and Torres Strait Creole – the language of the majority of the students – insofar as these affect the students' comprehension and production of written English texts. In this, the High School was responding to a request by its Management Committee and general concern about the students' acquisition of English literacy.