This paper considers two different Indigenous-led initiatives, the Neeginan initiative (Winnipeg, Canada) and the Kaupapa Māori movement (New Zealand), within the context of urban Indigenous self-determination, examining the role, or contributions of, each towards the realisation of Indigenous self-determination. Neeginan originates from, and focuses on, building a sense of community, through education programs, social assistance and affordable housing, with local Indigenous knowledge providing the foundational guiding principles. This is compared to the Kaupapa Māori movement's role in the revival of traditional cultural and language practices in education, which has resulted in the development of an overwhelmingly successful parallel non-government school system based on Māori culture, language and philosophy.

This paper provides a description of a postgraduate clinical psychology training programme's journey towards becoming more biculturally responsive and how the learnings from this have been applied to the wider Department of Psychology at the University of Canterbury (UC), Aotearoa New Zealand (NZ). The paper includes a discussion of cultural competency, and frameworks which have been proposed as a way to blend Western and Māori knowledge and clinical and cultural practices. The reasons for introducing the changes, the process of change and the actual changes are described, together with a discussion of the outcomes of the changes. Key principles in undertaking the changes were that it was considered important that the process that was seen as an ongoing journey. Further guiding principles were that a graded, integrated approach was required, undertaken in partnership with Māori, and with a commitment to biculturalism before multiculturalism.

This paper argues that a component of increasing the rate of Aboriginal and Torres Strait Islander children and youths completing their secondary education is having parents and teachers maintain heightened expectations of these children in achieving this goal. To understand this phenomenon, we investigate the importance of, and discrepancies between, primary caregiver and teacher outlooks regarding Indigenous youths completing year 12. For the purpose of this paper, we adopt the term ‘primary caregiver’ in place of parent. This is because the majority (87.7%) of P1s analysed are the biological mothers with the remainder being close female relatives. P2s analysed are all male, 93.3% are biological fathers; remainder are step-fathers or adoptive fathers. This paper uses quantitative data from the Longitudinal Study of Indigenous Children to measure expectations from parents and teachers of Indigenous children. Results suggest that parents maintain exceptionally high expectations of their children, while teacher's expectations significantly decline over the course of Indigenous children's primary and secondary schooling years. We suggest that relationships and communication between parents and teachers, regarding expectations of students, are important to establishing an equilibrium in expectations of children, and that teachers may benefit from further training to address any underlying biases towards Indigenous children.

In 2013, the Cooperative Research Centre for Remote Economic Participation's (CRC-REP) Remote Education Systems (RES) project team brought together a collection of papers built around a central theme of ‘red dirt thinking’. This theme reflected a view the authors had, that education and schooling in remote communities should be relevant to the context (that is, the ‘red dirt’) in which it is provided. We proposed this as a conceptual framework in which to challenge conventional wisdom about success, disadvantage and aspiration in remote schools.

In 2008, Ecuador reformed its Constitution after a prolonged period of economic, social and political crises. The momentary rupturing of power structures, that had limited political participation to small clusters of elites, opened participatory spaces for historically marginalised social groups to engage in the process of constitutional drafting. As a result of this unprecedented political shift in participation and inclusiveness, alternative notions of cultural, social and economic rights surfaced. This progressive constitutionalism is thus a novel attempt at overcoming legal formalism in favour of a Living Law, a law that embraces the contextual settings where it will be applied by scrutinising the historic power structures that have moulded it. Good Living as a legal principle underlines the enactment of a Living Law.

This report was originally delivered to the State English as a Second Language Conference held in Brisbane in December 2001. It was part of a team presentation made to a plenary session by representatives from Torres Strait (Terry McCarthy, Mette Morrison David, Judy Christian Ketchell, Raba Jobi, Keith Fisher, Kay Ahmat and Susan Shepherd). Its aim was to inform Queensland English as a Second Language teachers about the language situation at Thursday Island State High School shortly after the appointment of an Education Advisor English Language Acquisition. The report deals with the linguistic background of the students, the teaching of languages other than English and the urgent need for appropriate professional development in English as a Second Language or English as a Foreign Language insights and methodologies.

This non-selective bibliography is limited to published material and is part of the Bibliography of Torres Strait to be found on the Aboriginal andTorres Strait Islander Studies Unit’s website at . Torres Strait Islander authors are marked with an asterisk.

This paper addresses the potential importance of assistant teachers in confronting the challenges of Indigenous literacy education. A discussion is raised with reference to a range of relevant literature, while reflections drawn from the author's involvement in evaluating the National Accelerated Literacy Program (NALP) in the Northern Territory are used to highlight an urgent need and vital opportunity to support assistant teachers – as mainstay figures in Indigenous education – in becoming “wellsprings” of literate practice and principled pedagogy. An overview of Accelerated Literacy methodology and the NALP is provided as a framework for considering how to embed strong literate practices and principled pedagogy in remote Indigenous communities through the provision of empowering professional development to Indigenous assistant teachers: facilitating for them a genuine and qualified status as literacy educators. The prospects and challenges of pursuing such an opportunity, in the context of NALP, are likewise considered.

This article begins by considering the general nature of capability, from some dictionary meanings, then extends to theoretical perspectives related to the capability approach. As a consequence, we arrive at an operational definition that emphasises the ability to solve problems in a systematic way that brings transformation. In these terms, capability is seen as an inherent feature of the life process. The second part of this article presents a model of knowledge generation and illustrates how the development of capability is also an inherent feature of the research process in the fundamental goal of transforming both theory and practice. In the final section, we review and update the activities, initiatives and outcomes of the Capability Building program of Ngā Pae o te Māramatanga, from its beginning in late 2002 to the present, and show that this multi-level and networked program continues to be successful in building research capability. We end by listing some key objectives that are necessary for continuing to strengthen our research culture and capabilities for the future.

This paper discusses the PhD research process from my perspective as an Aboriginal man. The paper illuminates how I navigated my way through a Western academic system using an Aboriginal framework. I give insights into the dynamics at play in both academic and traditional ways of knowing, being and doing. As an Aboriginal researcher, I was intent, as many Aboriginal scholars are, on doing research that was inclusive, respectful, culturally appropriate and satisfactory to both partners. The paper is not designed as a ‘one size fits all’, but may be used as a signpost for those who choose to do research with Aboriginal people or for insights into the experiences of an Aboriginal Higher Degree by Research student and researcher.

The English-based creoles, which are spoken by a very large number of Aboriginal Australians, are so named because it is obvious that a large proportion of their lexicon is derived from English. This fact alone, however, does not indicate that they are merely regional varieties of English. They are distinct languages. Together with other world creoles, they are at the frontier of linguistic research and the subject of considerable controversy. One critical forum of debate centres on the validity of creoles as languages of education. It is the intention of the authors that this paper should achieve two things. Firstly, it is intended to contribute constructively to that debate. Secondly, it is intended to provide an overview of the present use of some creole languages in Australian schools.

A number of issues critical to Aboriginal Studies Courses are extrapolated from the literature. These issues are expressed as questions important for evaluators of Aboriginal Studies Courses to ask. They may also be seen as guidelines for the construction of Aboriginal Studies Courses. In conclusion, a summary of the developed guidelines is presented.

The Commission of Inquiry into Poverty (1975:183) reported of Aborigines and Islanders:

The National Aboriginal Education Committee (1980:4) notes that the Australian Schools Commission Report (1975) adds that they also have the least schooling. With this in mind the NAEC, in its policy statement on Aboriginal Education (1980:3), says:

In early 1989 a proposal was submitted for the purchase of three Macintosh computers and software for the purpose of assisting lower streamed students in their reading difficulties. A condition of the purchase was that some form of evaluation would be implemented in order to gauge the worth of the program.

The computers were installed in the schools and a program of instruction was written for the commencement of Term IV, which ran for 10 weeks.

The Aboriginal consultative group to the Schools Commission in their report. Education for Aborigines, made the following statement about the involvement of parents in the education of their children.