According to Manovich (2001), the database and the narrative are natural enemies, each competing for the same territory of human culture. Aboriginal knowledge traditions depend upon narrative through storytelling and other shared performances. The database objectifies and commodifies distillations of such performances and absorbs them into data structures according to a priori assumptions of metadata; that is the data which describes the data to aid a search. In a conventional library for example, the metadata which helps you find a book may be title, author or topic. It is misleading and dangerous to say that these databases contain knowledge, because we lose sight of the embedded, situated, collaborative and performative nature of knowledge. For the assemblages of digital artefacts we find in an archive or database to be useful in the intergenerational transmission of living knowledge traditions, we need to rethink knowledge as performance and data as artefacts of prior knowledge production episodes. Through the metaphors of environment and journey we can explore ways to refigure the archive as a digital environment available as a resource to support the work of active, creative and collaborative knowledge production.

For Indigenous scholars in health sciences, finding “ways of doing” research that value Indigenist knowledge is an important consideration. Indigenist research methodology offers a useful alternative to mainstream research approaches that draw upon orthodox Western knowledge systems. However, as Indigenous research approaches have only recently entered the academic discourses of health science, few courses currently exist to support Indigenous students and their supervisors who work in this area. While negotiating Indigenist methodologies is challenging, more Indigenous scholars are recognising the importance of doing so. This paper will outline some of the issues experienced by two Indigenist research students coming to terms with the relevance of an Indigenist research approach to their study, as well of those of their supervisor, the third author of the paper.

This paper illustrates how important changes can occur in science learning and teaching if teachers take the trouble to understand and respect the cultural worlds of Indigenous students, and incorporate something of this understanding within their teaching practice. Ten teachers participated in a specially-designed one-year university postgraduate course, which encouraged them to incorporate into their classroom learning two Māori pedagogical principles, ako and whakawhanaungatanga. Ako is a responsive and reciprocal process, through which both teaching and learning roles are shared. Whakawhanaungatanga is the process of constructing relationships in the classroom between people, between students' cultural knowledge and domain knowledge. This paper draws on co-constructed narratives from four of the teachers, two Māori and two Pākehā (New Zealanders of European descent). The teachers built trusting and respectful relationships with their Māori students by facilitating connections between Western and Māori worldviews of science. They shared their teaching role with Māori elders (kaumātua) and members of the extended family of their students (whānau). The teachers learned a great deal from their Māori students who became highly engaged and agentic in their science learning. Students took collaborative responsibility for asking learning questions, and sought information on science topics from both Western and Māori worldviews.

The purpose of this exploratory article is to illustrate the worldview, epistemology and relationship with the natural world from a Nēhîthâwâk (Woodlands Cree) perspective. The contents of the article represent a personal narrative of an educator of Woodlands Cree cultural heritage from the Reindeer Lake area of northern Canada. A brief history of the Woodlands Cree is shared in order to provide a context for my perspectives as “an insider” of this way of life. This is followed by an attempt to articulate fundamental key concepts in relation to traditional Woodlands Cree education, worldview, epistemology, language, values and practices as they are informed by relationships with the land, plants and animals. The text is highly subjective and culturally contextualised.

The notion of academic disengagement, regardless of its specific conceptualisation (e.g., cognitive, affective, or behavioural) is one that has received considerable attention within the educational and social psychological literature, especially with regard to disadvantaged minority groups. Akhough such research has done much to identify the complexity of factors as to why some minority groups may disengage from the schooling system (extending well beyond rightfully maligned deficit models), there is a still a need to empirically identify factors that may lesson the risk of disengagement. This investigation tested the causal impact of secondary students' academic self-concept on patterns of school disengagement (once prior measures of disengagement had been accounted for) for both Indigenous and non-Indigenous Australian secondary students across two time waves of data. The results suggest that a heightened sense of academic self-concept is causally, yet differentially, related to varying patterns of disengagement for both Indigenous and non-Indigenous students. The implications of this research suggest that academic self-concept may be a key variable to unlocking trends of school disengagement that have been noted for Indigenous Australian students, although more effort should be made to increase the strength and importance of academic self-concepts for Indigenous students.

This paper will discuss “both-ways” as the philosophy which underpins course programs and operations at Batchelor Institute of Indigenous Tertiary Education, the only tertiary institution in Australia that caters exclusively to Indigenous students. This paper draws on recent research undertaken by the author focusing on the following questions: What is bothways philosophy? How is it being implemented as a teaching methodology at an Indigenous tertiary institution? What innovative practices, processes and activities can be celebrated as exemplary teaching practice? The notion of both-ways will be explored to ascertain how it is being translated into an effective teaching methodology that incorporates and embraces Indigenous knowledge into course curriculum, planning, delivery and evaluation.

This paper is a report on a recent study of urban Aboriginal children at home and at school, in Adelaide. It will mostly describe the situation for just three of the students in one reception / Year one classroom, as they are representative of many Aboriginal students in the other classroom which was closely studied, and in classrooms whose teachers I interviewed, or who were observed by me. In other words, the situation that I am describing for Naomi, Jason and Terry is, I believe, similar to the situation for many young Aboriginal students in urban classrooms in South Australia. Naomi, Jason and Terry were three physically attractive, energetic, bright and curious five year olds. Outside the classroom they were articulate and confident but inside the classroom, by the end of the year, they were in the lowest academic group for their age, considered troublesome by their teacher, and were largely ostracised by their non-Aboriginal peers.

To improve healthcare practices and increase cultural safety when working with First Peoples, it is essential that students engage with challenging discourses that critically engage their social, political, personal, professional and historical positioning. Such engagement may provoke emotional responses in students. However, little is known about the nature of non-indigenous students’ emotional engagement when learning First Peoples health content that integrates cultural safety principles. The pedagogy of discomfort is a process of self-examination that requires students to critically engage their ideological assumptions and may be useful in examining the emotional dimension that occurs when learning this content. Eighty-two non-indigenous health students gave permission for their critical reflective essays, submitted as an assessment requirement of a First Peoples health course to be analysed. Elements of the pedagogy of discomfort informed the analytical and theoretical framework. The emotional engagement by students was captured in the following overarching themes: Acknowledging preconceived ideas; Uncomfortable emotions; Fragile identities; Spectating and Witnessing. Findings highlight how students' emotional engagement may contribute to changes in perspective and frames of reference, transpiring to a ‘call to action’ that challenges systems of differential privilege. While many students expressed discomfort when learning about key cultural safety concepts, the extent of transformative potential varied.

In the Health sector, Cross-Cultural Awareness Training has been seen as a way to improve knowledge and understanding of Aboriginal and Torres Strait Islander people to therefore improve service delivery and therapeutic care to Aboriginal and Torres Strait Islander people. Health personnel may have undertaken this type of training in their workplace or as part of their education in an undergraduate degree program. Other sectors additionally undertake Cross-Cultural Awareness Training for similar reasons and in similar educational settings. This paper includes the views of a selection of Aboriginal women and highlights the need to extend beyond knowledge gained through Cross-Cultural Awareness Training to Anti-Racism Training. Furthermore, that Anti-Racism Training and addressing white race privilege is required in order to address the inequities within the health system, the marginalisation and disempowerment of Aboriginal and Torres Strait Islander peoples.

This paper explores, with a qualitative framework, critical social theory and thematic analysis, the narratives of many Aboriginal elders of Mornington Island (Kunhanhaa) about their history and their potential to form productive kin-based relationships with visiting teachers in order to influence the curriculum and pedagogy delivered at the local school. One exemplary teacher's journey provides educational insights that teachers need to be culturally responsive, friendly and compassionate and should heed the advice of senior Indigenous members of a community to be successful teachers. No other teachers are interviewed, nor are the opinions of the Queensland Department of Education sought. I spent from 1998 to mid 2003 researching this topic for my PhD after many of the elders asked for my help to improve the educational outcomes of the local school and die lives of the children in the community. Thirty of the male elders and 12 female elders asked me to help them regain their former positions as teachers at the local school, as they had severe misgivings about prevailing relationship with the teachers and the contribution of the school to their community. This participatory action-research paper positions the elders as active agents, insistent that teachers act as edu-carers to ensure the community's young people's survival in the face of worsening anomie.

Illustrating contexts for and voices of the Indigenous humanities, this essay aims to clarify what the Indigenous humanities can mean for reclaiming education as Indigenous knowledges and pedagogies. After interrogating the visual representation of education and place in Saskatoon, Saskatchewan, Canada, the essay turns to media constructions of that same place as an exemplary site for understanding Aboriginal relations to the Canadian justice system, before sharing more general reflections on thinking place. The task of animating education is then resituated in the Indigenous humanities developed at the University of Saskatchewan, Canada, as a set of intercultural and interdisciplinary theoretical and practical interventions designed to counter prevailing notions of colonial place. The essay concludes by placing education as promise and practice within the non-coercive normative orders offered by the United Nations. In multiple framings and locations of the Indigenous humanities, the essay aims to help readers to meet the challenges they themselves face as educators, learners, scholars, activists.

A strong educator-learner relationship is continually identified as the most significant form of involvement affecting the student experience. Yet, within the current dominant higher-educational context, student-faculty interactions are also identified as an area in need of improvement. This paper explores the educator-learner relationship within a space created by “Indigenous pedagogy” and epistemology through a case study conducted with undergraduate students at The University of Western Australia. Within this context distinctions such as “inside” and “outside” the classroom are seen to inhibit interconnectedness within a holistic system of knowing. Extensive qualitative enquiry in the form of observations, non-Indigenous and Indigenous student focus groups and faculty interviews, informed a descriptive case study of the unit offered through the University of Western Australia titled “Aboriginal Ways of Knowing”. It was found that this space, as Indigenised, offered students the opportunity to connect spiritually and personally with themselves, one another and their educators. Furthermore, in reading this space as an “interface” between Western and Indigenous systems of knowing, a productive tension emerged in emulation of what Indigenous people experience throughout their daily lives. This research contributes to a growing body of literature indicating the potential of Indigenous pedagogy and epistemologies within the tertiary context.

This is a reflective opinion piece, on our efforts in Australia to achieve alignment between the goals of Indigenous self-determination, Indigenous studies programmes and decolonising theory for an open and critical dialogue in south–south scholarship agendas. In this spirit, extant approaches to Indigenous studies in the Australian higher education context are questioned, the scholarship recruited for this is challenged, and its advocated role in the education of all students is raised as a major concern.

In a policy landscape dominated by forces that seek to continually reshape education according to market logics, there are particular impacts on the seemingly intractable crisis of Indigenous education policy making. Entrenched discourses of deficit result in education policy continually being ‘done to’ communities, with little heed paid to the effects of such efforts on the learning opportunities available to young Indigenous learners, particularly those living in remote communities. This paper examines the contemporary network of policy levers that come to shape how literacy policy is framed for Indigenous Australians through narratives of failure and crisis. In doing so, we ask what learning is made (im)possible and what are some of the ‘flattening’ effects on literacy curriculum and pedagogy as a result? Further, this paper seeks to open up the conversation around what learning is possible when the policy landscape is unflattened, when policy is ‘done with’ communities, and when pedagogical practices are opened up, rather than closed down.

This paper explores an Indigenous research methodology, the tivaevae model, and its application within the Cook Islands education system. The article will argue that the cultural values embedded within its framework allow for the successful implementation of this Indigenous methodology. The model draws from tivaevae, or artistic quilting, and is both an applique process and a product of the Cook Islands. It is unique to the Cook Islands and plays an important part in the lives of Cook Islanders. The tivaevae model will be explained in detail, describing how patchwork creative pieces come together to create a story and can be used as a metaphor of the past, present and future integration of social, historical, spiritual, religious, economic and political representations of Cook Island culture. Further, the paper will then make links with the model to teaching and learning, by exploring secondary schools’ health and physical education policy and practices. Finally, the efficacy of the model in this context and its research implications will then be discussed.

A lack of teacher awareness of the cultural and historical background of Aboriginal students has long been recognised as a major causative factor in the failure of Australian schools to fully engage Aboriginal students and deliver equitable educational outcomes for them. Using Wenger's communities of practice framework, this paper analyses the effectiveness of the Connecting to Country (CTC) program in addressing this issue in New South Wales (NSW) schools whereby Aboriginal community members design and deliver professional learning for teachers. Qualitative and quantitative data from 14 case studies suggest that the CTC program has had a dramatic impact on the attitudes of teachers to Aboriginal students, on their ability to establish relationships with the local Aboriginal community and on their willingness to adapt curriculum and pedagogy to better meet the needs of their students. As Aboriginal community members and teachers developed communities of practice, new approaches to Aboriginal student pedagogies were imagined through a sense of joint enterprise, mutuality and shared repertoire, empowering all participants in the CTC journey. Implications from this research highlight the importance of teacher professional learning delivered by Aboriginal people, Aboriginal community engagement in local schools and addressing deficit discourses about Aboriginal students and their families.

Aboriginal Australians are entering university in greater numbers than in past decades, yet many struggle to complete their degrees. This paper reports on the qualitative component of a research project aimed at enhancing understandings about this issue by investigating student perspectives about those structures that facilitate or impede their retention. Interview and survey data were gathered from 57 participants at one university and analysed for emerging themes. The findings demonstrate a diverse Indigenous student population in terms of age; comprised personal, professional and university networks; institutional services and resources; and the students’ personal qualities and study practices. Factors perceived to obstruct retention included: a lack of support from some teaching staff, schools and faculties; financial insecurity; and often interrelated issues surrounding university workload, jobs, health, as well as family and community responsibilities. These findings are discussed in the light of relevant literature and recommendations.

Socially accountable health curricula, designed to decrease Aboriginal health inequities through the transformation of health professional students into culturally safe practitioners, has become a focal point for health professional programmes. Despite this inclusion in health curricula there remains the question of how to best assess students in this area in relation to the concept, of cultural safety and transformative unlearning, to facilitate attitudinal change. To address this question, this study developed a research questionnaire to measure thematic areas of transformative unlearning, cultural safety and critical thinking in Aboriginal Health for application on undergraduate and postgraduate students and faculty staff. The Likert-scale questionnaire was developed and validated through face and content validity. Test–retest methodology was utilised to determine stability and reliability of the questionnaire with 40 participants. The extent of agreement and reliability were determined through weighted kappa and intraclass correlation coefficient. Exploratory factor analysis was calculated to determine construct validity for questionnaire items. For the overall population subset the tool met good standards of reliability and validity, with 11 of the 15 items reaching moderate agreement (κ > 0.6) and an intraclass correlation coefficient of 0.72, suggesting substantial agreement. Cronbach's alpha was calculated above 0.7 for the thematic areas. The majority of items provided high factor loadings, low loading items will be reviewed to strengthen the tool, where validations of the revised tool with a larger cohort will allow future use to compare and determine effective teaching methodologies in Aboriginal health and cultural safety curricula.

Utilising Nakata’s (2007) description of the “cultural interface”, two Indigenous researchers and one non-Indigenous researcher examine their development of Indigenous research in and with Aboriginal and Torres Strait Islander communities conducted from within an institution of higher education. The authors reflect on their experiences in developing an Indigenous research project and use Indigenous standpoint theory as a device to explore these experiences. The framing of priorities and research questions, ethics processes, the treatment of project information or data, the managing of competing accountabilities, and the role of non-Indigenous researchers in Indigenous research are all explored in these reflections.

The challenges of finding more productive ways of teaching and learning in Australian Indigenous Studies have been a key focal point for the Australian Indigenous Studies Learning and Teaching Network. This article contributes to this discussion by drawing attention to new possibilities for teaching and learning practices amid the priority being given to the more practice-oriented educational approaches for future professionals and the cultural competencies of all students and staff. We explore courses sequenced as Indigenous Studies Majors and discuss two different conceptualisations for framing teaching and learning in Indigenous Studies courses — decolonising theory and cultural interface theory — and the implications for some of the teaching and learning practices they facilitate, including the positioning of students and the development of dispositions for future professional practice. We suggest that those academic teams who structure course sequences in Indigenous Studies have a role to play in experimenting with shifts in teaching and learning frameworks and the design of course sequences to encourage approaches that are more focused on developing students’ breadth and depth of knowledge of the field, as well as their capacities for deeper engagements with Indigenous thought and the scholarly disciplines.