Indigenous people have been for a long time deprived of financial benefit from their knowledge. Campaigns around the stolen wages and the “Pay the Rent” campaign highlight this. As does the endemic poverty and economic disenfranchisement experienced by many Indigenous people and communities in Australia. Recent enterprises developed by Indigenous people, such as the sale of art works, can be seen as examples of people receiving remuneration for tangible products deriving from their knowledge. Also, tourism involves the sale of selected knowledge in context. Information and Communication Technology (ICT) is a rich and expanding area of enterprise development which supports the development of knowledge and its use in enterprise. While such work depends on the owner’s, or in this case Indigenous, control of the knowledge, it can open up new avenues for enterprise development. Knowledge about local land can be included in children’s computer games, knowledge about successful projects can be shared between communities through the immediacy and multimedia format afforded by online environments, and government reports and statistics can be accessed and analysed by Indigenous groups, given tools that suit a community’s abilities and needs. In particular the way in which ICT can be adapted to individual requirements make such tools ideal for communities which form such a varied and complex environment. The author believes it is important that Indigenous communities not only benefit from ICT by taking control of the technology for their purposes, but are also part of its creation and design to suit their aspirations. ICT is a highly flexible technology which can be tailored to many different enterprises. This paper presents some of the projects being developed at the University of New South Wales and suggests how these can be extended.

Language is an important part of a child’s total development as a person. Through language the child learns the behaviour patterns that are expected within his society, the society’s religious beliefs, and how the society sees the organisation of the world around it.

“Language is a powerful force of socialisation or the preparation of a young person for later life in a social group.” It has a vital function in “accumulating and transmitting culture” (Bostock, 1977, p.6).

Despite growing initiatives in Aboriginal-designed educational facilities, most Aboriginal children still undertake their schooling in mainstream classrooms where methodology and organisation have evolved according to a white Australian tradition.

The school system is an institution relentlessly perpetuating the stereotypes and social order that have been Australia’s since the British occupation. Aboriginal children are seen to ‘underachieve’ in terms of a system designed to meet the needs of the dominant society. While ‘underachievement’ may be slightly diminished by adjustments in teaching styles, these changes should be part of an overall classroom strategy that is based on an understanding of Aboriginal characteristics and cultural traditions, and a realisation that Aboriginal children’s behaviour reflects their experience of a largely racist society.

The aim of comparative studies in education is to improve our understanding of our own problems of education at the national level. In the words of Phillip E. Jones (1973:24), “Comparative education can lead us to understanding, sympathy and tolerance”. More than that, it is hoped that it can lead to improved circumstances for Australia’s most disadvantaged minority group – the Aborigines.

The Aborigines were the first people to have a social system in Australia. That system, however, has undergone dramatic change in the last 200 years at the hands of ‘white’ migrants. Changes in educational policy in Australia have been largely a reaction to what the ruling majority has regarded as the ‘Aboriginal problem’. Schooling for Aborigines thus moved, early this century, from an era of mission schools and reserves to ‘formal’ schooling which was introduced in the 1960’s. Policies then shifted in turn from ‘assimilation’ to ‘integrationism’ to ‘self-determination’ and self-government’ for the Aborigines.

These are the views on the current position of Aboriginal disempowerment in Australian society, expressed by Lois O'Donoghue (1995: 5).

On the basis of my own experience as a teacher in Torres Strait from 1968-1972 and feedback from preservice teachers studying “Education in Torres Strait”, I have decided to provide teachers and principals new to the region some background information on the context in which they find themselves. My position is that education is constrained by its present socio-political context which has been shaped by its past.

I visited Papunya School in March and found the staff enthusiastic and excited. They are working out a school program so that they can utilize fully, for the children’s benefit, the diverse skill and talents of the teachers.

Teaching reading and writing to older Aboriginal children can be one of the most satisfying teaching tasks in the Northern Territory. Most of these students have a culturally different background from the teacher’s. Their perception of a topic therefore may be quite different from the teacher’s. A good teacher will value this difference and use it:

Most secondary teachers in Queensland will encounter Aboriginal and Islander students in the classroom at some time or other, and most teachers will have no experience or training to prepare them to meet the special needs of the indigenous students. Aboriginal and Islander students are, indeed, different from mainstream (or Anglo-Celtic) Australian students in their learning characteristics, their social or cultural backgrounds, existing educational disadvantagement and experience of prejudice, and their use of forms of English other than Standard Australian English (SAE). To say that all students are equal and should be treated the same way is to deny these important differences and impede the learning of Aboriginal and Islander students in the mainstream classroom.

Two features of Aboriginal and Islander learning styles about which classroom teachers need to be aware are field sensitivity and external locus of control. Students described as “field sensitive” (or field dependent) are influenced by context and develop cognitive styles related to a global, or whole, approach to thinking. The introduction to learning new material, therefore, needs to take this learning style into account, if Aboriginal and Islander students are to cope with learning in a culture which is not their own. The introduction needs to be global in its approach, to enable these students to apply it to their existing knowledge. (Tutor leaflet, n.d.) Field dependent behaviours exhibited by indigenous students, according to a leaflet issued to tutors working with Aboriginal and Islander students in Townsville, include a preference for group type, co-operative learning tasks and a sensitivity to the feelings and opinions of peers, rather than an individual, competitive learning style. There is also a tendency to relate to the teacher/tutor at a highly personal level.

The following paper is based on experiences gained in schools in North East Arnhem Land. While it is likely that the situations as described are applicable to other areas, the authors do not claim that there will always be direct comparisons. Too often the wider Australian community regards Aboriginals as one people with one set of common needs whereas even limited experience soon reveals a great diversity amongst these people in terms of language, customs and environment and consequently a great diversity of needs and necessary solutions.

In schools throughout Australia the desirability of and need for community involvement become more apparent every day. To quote the Karmel report Schools in Australia,

“After almost one hundred years of public schooling a reappraisal of the relationship of the school to the wider society is taking place in Australia, as it is in most industrialized nations. The isolation of schools is being questioned as is also the idea that education should be confined to formal institutions and concentrated heavily upon those who have not yet entered employment.”

We have now reached the stage where the desirability of community involvement in education can be taken by most as a self evident truth and we can look”back in wonder at the times when such an idea was radical or not even considered.

In Aboriginal communities in the Northern Territory the opportunities for involving the community in the school are probably greater than in the wider Australian society. For example, the families are easy to contact, they are generally open to suggestion and they do not have preconceived notions as to the “proper” way in which a school should be run. However, too often we have taken community involvement to mean the fund raising activities of Parents’ Committees and left the real problems of initiating genuine involvement well alone. (The activities of the School Council at Hermannsburg are a notable exception; there may be others).

This paper will explore the role of universities as one of the most important gatekeepers that facilitate the appropriation of Indigenous medical knowledge (IMK) from Indigenous communities to transnational pharmaceutical corporations. The first section will deconstruct the “denial of dependency” upon IMK. Using case studies, the critique will demonstrate a complex mystification of Indigenous knowledge and labour, and a de-identification of Indigenous people and nature as the source of the medicines appropriated. The last section will analyse the law and policy context of the past 20 years that is responsible for creating a process of academic capitalism that has strengthened this phenomenon.

In July 2003 an important one-volume text, Forget about Flinders: A Yanyuwa atlas of the south west gulf of Carpentaria (Yanyuwa Families, Bradley & Cameron, 2003) produced in a limited edition of 14 copies, returned to Yanyuwa country and to the families who collaborated with John Bradley and artist Nona Cameron on the project. Subsequently, a second edition of 20 copies has been released, mainly to institutions. It is the most comprehensive attempt yet to restore Yanyuwa names to country and to produce a multilayered, dynamic, history-rich, and bilingual representation of how country is known in this community, and how the central song cycle texts intersect with Yanyuwa tradition. What follows is a condensed and edited interview with Frances Devlin-Glass, in which John Bradley discusses the motivations, the hybridised methodologies employed, the innovations of this new genre, and the pedagogical ends served by this latest iteration of Yanyuwa song cycles.

Reading S.6. Harris’s timely article summarizing recent work in bilingual education (1) prompted me to write for readers of The Aboriginal Child at School, this brief report of part of a project I carried out in Canada in 1972/73. In particular, Harris’s reference to Susan Philips’s work (2) reminds us all of the complex and vexed matter of social contexts governing the use of language. It may be of interest to teachers of Aboriginal children to read examples of language interactions between white and native, and native and native people in several contexts, from another country which has similar ‘pluralistic’cultural problems – Canada.

The Director-General of Education in 1982, Mr. D.Swan, stated that Aboriginal education had two purposes: to enhance the development and learning of Aboriginal students and to enable all students to have some knowledge, understanding and appreciation of Aborigines and their cultural heritage (Aboriginal Education Unit, 1982, p.5). Unfortunately, today Aboriginal students still do not enjoy compatible success and participation rates to those of non-Aboriginal students. They are predominantly taught irrelvant curriculums and faced with inappropriate teacher classroom management and discipline styles. Subsequently, many Aboriginal students view schools as alien and hostile places. Schools do not meet Aboriginal students’ needs and problems of low self-esteem, motivation, academic achievement and a sense of safety and belonging often occur. Aboriginal students often do not behave in the same manner as non-Aboriginal students and teachers should be aware of the purposes of Aboriginal students’ behaviour and of the family and cultural influences which shape Aboriginals’ feelings, attitudes and values. There is a need in our schools for the inclusion of more Aboriginal perspectives in curriculums and for teachers to become aware of the need to change the way they teach and interact with Aboriginal students.

During some stage in their lives many Torres Strait Islanders, especially women will migrate to Australia in order to further their education, employment and training (Warrior, 1997). This paper focuses on a recent that I carried out among Torres Strait Islander women living on the mainland. The purpose of the survey is to indicate how Torres Strait Islander women are maintaining their identity whilst living on the mainland. To show these results, first the Torres Strait Islanders will be discussed generally to give an overview of their identity, then briefly Torres Strait Islanders on the mainland will be discussed. The paper will then conclude which the results from the survey conducted.

Myths express what is significant during man’s experience, and so communicate at a deeper level than other stories. They should never be treated as pre-scientific attempts to explain how things began. The creation of myths met a much more profound and basic need.

In presenting myths to children, there are many methods that can be used. Rather than just presenting one or two myths and leaving it at that, significance is gained by presenting children with a collection of myths on one topic, for example, creation or fire, from a variety of places around the world. Children will find the values of literary objectives that the myths have in common. With guidance from the teacher, they will see that the myths are true to man’s experience.

Programs should allow for as much involvement of the pupils as possible during their study of myths. Integration with as many subject disciplines as possible, particularly the expressive arts, should come naturally. This gives the pupils a chance to convey thoughts of what the myth tells them or their group. The working out of a ritual dance, the making of music to accompany it, the writing of poetry, and the numerous art activities can be effective ways of saying what cannot be expressed through ordinary language. It is man’s imagination that has to be stirred and not his rationality. The celebration and the performance of these student fashioned rituals are the culmination of this study and can impregnate a very deep unconscious movement in the performers and witnesses.