For many Queer and Gender Diverse (QGD) Indigenous Australian people, there is little to no separation between our queer or gender identity, and our cultural identity. We are increasingly calling upon institutions to consider and cater to our identities and the needs which correlate with such identities. This paper discusses the findings of a project that investigated the ways in which QGD Indigenous Australian students are included, or not, in the Australian higher education space. Our findings suggest QGD Indigenous Australians are often overlooked in these spaces. We explore the consequences for university access, retention and personal impact for this cohort of students.

This article explores student and teacher engagement with Australian Indigenous Studies. In this article I identify key themes in the film September (2007) that demonstrate how the film can be used as a catalyst for student learning and discussion. Critical whiteness theory provides a framework to explore three themes, the invisibility of whiteness, the reachability of whiteness and the cultural interface. Critical whiteness theory identifies the way in which non-Indigenous people centralise and normalise whiteness within colonised societies, and particularly considers how white privilege is maintained. Interpreting the film September through the lens of critical whiteness theory contributes to translating curriculum and social justice aims of education into action.

Addressing our growing planetary crisis and attendant symptoms of human and human-ecological disconnect, requires a profound epistemological reorientation regarding how societal structures are conceived and articulated; named here as the collective work of decolonisation. While global dynamics are giving rise to vital transnational solidarities between Indigenous peoples, these same processes have also resulted in complex and often contradictory locations and histories of peoples at local levels which unsettle the Indigenous–non-Indigenous binary, providing new and necessary possibilities for the development of epistemological and relational solidarities aimed at increasing social–ecological resilience. The International Resilience Network is an emerging community of practice comprised of Indigenous and settler–migrant peoples aimed at increasing social–ecological resilience. This article narrates the story of the Network's inaugural summit, and provides an overview of contextual issues and analysis of particular pedagogical aspects of our approach; foregrounding ruptures between ontology and epistemology that inevitably occur when culturally and generationally diverse groups who are grounded in different daily realities and related agency imperatives come to share overlapping worldviews through learning ‘in place’ together. Developing pedagogical practices for naming and negotiating associated tensions within the collective work of decolonisation is, we argue, a critical step in enabling practices conducive towards the shared goal of increased human–ecological resilience.

Enacting high expectations for all students in the classroom is a complex undertaking. Underlying, out-of-awareness assumptions may lead to actions, behaviours or pedagogic choices that do not support these high expectations beliefs and intentions. For Indigenous education, this is compounded by public and professional discourses around deficit positioning, and by historical conditioning, where many Indigenous students do not see achieving in school as part of their cultural identity. High expectations are usually considered as a performance agenda — in terms of effort, learning and achievement. In this paper, we introduce the concept of high-expectations relationships where viewing and enacting high expectations through a relational lens equips educators with strategies to support such performance outcomes. We describe this relational lens where fair, socially just relating establishes a relational space of trust, thus enabling both student motivation and the firm, critically reflective relating necessary for quality learning. Using the voices of educators, we describe how high-expectations relationships can promote collegiate staff environments, strong teacher–student relationships and trusting and supportive relationships with parents and carers. We show how these positive educational attributes of any school community, seeded through a focus on high-expectations relationships, work to support the performance outcomes of a high-expectations educational agenda.

There are acceptable ways of studying Indigenous issues as a non-Indigenous scholar. Still, the role and identity of the scholar is important and debated within the study of Indigenous issues. The purpose of this article is to accept, but explore the premise of a distinction between Indigenous and non-Indigenous. I claim the possibility of taking a decentred space within Indigenous studies and move towards a methodological and theoretical foundation that is informed by scholars with different stances and backgrounds. A key approach is the intersectional approach to privilege. Neither privilege/oppression, Indigenous/non-Indigenous, nor insider/outsider are binary relations. From Indigenous methodologies such as kaupapa Māori, I emphasise, in particular, the local starting point, arguing that this is the way to transfer relevant issues to a bigger context.

Universities in Australia are expanding their Aboriginal and Torres Strait Islander Studies programs to include Indigenous populations from around the globe. This is also the case for the Indigenous Studies Unit at the University of Wollongong (UOW). Although systems of nomenclature in Indigenous Studies seek to be respectful of difference, the politics of naming in the global context raises some complexities worthy of discussion. In this article, four scholars discuss the politics of naming in relation to teaching a joint Indigenous Studies subject at the UOW and Northern Arizona University.

Increasing engagement with Indigenous knowledges (IKs) in mainstream tertiary educational institutions presents both ethico-political and epistemological challenges. This article engages these challenges by first cautioning against making wholesale distinctions between IKs and Western knowledges (WKs) and then examining the epistemological and politico-cultural entailments of the figure of the mainstream WK knower. Although the WK knower is typically cast as a sovereign being in command of knowledge, the practicalities of processes of knowing reveal the knower as at least partially relational. While the sovereign knower typically returns to his/her self in mainstream WKs, thereby disavowing or subsuming cultural others in ways that compromise serious engagement with IKs, relationality suggests more positive possibilities for becoming susceptible to Indigenous concerns and ways of knowing. This does not spell a relativist agenda. Rather, it shows that knowledge is established through relational processes and that WK knowers might better engage IKs by become less sovereign and more relational knowers.

The negative trend of enrolment of Indigenous students into tertiary study indicates gaps between their current achievement and knowledge levels and university requirements for admission. This study was designed to determine the perceived needs, attitudes and knowledge of Indigenous secondary school students when considering admission to university; investigate remedial strategies in order to make university a more attractive choice for Indigenous students; and ascertain the types of assistance and support the Indigenous students would like to receive in order to meet the enrolment requirements as well as completion of study at university.

Focus groups were conducted with 50 Indigenous students in Years 10 to 12 within the Toowoomba District and surveys conducted with 30 first year Indigenous undergraduate and Indigenous Higher Education Pathways Program (IHEPP) students at the University of Southern Queensland.

The findings of the research illustrated that the school students were not aware of the IHEPP and university programs. Scholarships and bursaries need to be developed and publicised. Tutorial assistance and learning support (e.g., assignment preparation, multicultural activities, childcare facilities, group accommodation) needs to be promoted. Furthermore, there is a need for the university to establish and maintain relationships with local Indigenous communities and understand the “cultural dimension” impacting on Indigenous students and their families.

Sound-field amplification is an educational tool that allows control of the acoustic environment in a classroom. Teachers wear small microphones that transmit sound to a receiver system attached to loudspeakers around the classroom. The goal of sound-field amplification is to amplify the teacher’s voice by a few decibels, and to provide uniform amplification throughout the classroom without making speech too loud for normal hearing children. This report discusses the major findings of a study which investigated the effects of sound-field amplification intervention on the communication naturally occurring in the classrooms of Aboriginal and Torres Strait Islander children. The audiological findings of the sample population of children are presented, as well as details of the classroom acoustic environment. Sixty-seven percent of the children began the field trials with a slight hearing loss. The results confirmed the extremely noisy and reverberant conditions in which teachers and children are operating on a daily basis. The findings indicated that sound-field amplification intervention encouraged the children to interact with teachers and peers in a proactive way. Teachers identified voice-related factors to be a major personal benefit of the systems.

The Australian Learning and Teaching Council (ALTC)-funded project ‘Exploring Problem-Based Learning Pedagogy as Transformative Education in Indigenous Australian Studies’ raised a number of issues that resonated with concerns we have had as professionals engaged in teaching and researching Australian Indigenous studies and Indigenous education. In this discursive paper we air some of the concerns we share which emerge from our collective research and teaching interests. We argue that Australian Indigenous studies and Indigenous education are too frequently collapsed or used interchangeably, and while there is tension between these areas rather than see as a problem we chose to interrogate this and argue for the potential for fruitful intellectual collaboration. This article problematises pedagogy and finds that sustained effort needs to be made to understand how pedagogical approaches to Australian Indigenous studies and Indigenous education are guiding and shaping each cognate area.

Australian undergraduate programmes implementing Indigenous studies courses suggest transformative educational outcomes for students; however, the mechanism behind this is largely unknown. To begin to address this, we obtained baseline data upon entry to tertiary education (Time 1) and follow-up data upon completion of an Indigenous studies health unit (Time 2) on student learning approaches, student-teacher rapport, classroom community, critical reflection (CR) and transformative experiences within the unit. Three-hundred-thirty-six health science first-year students (273 females, 63 males) completed anonymous in-class paper questionnaires at both time points. Hierarchical multiple regression analysis indicated that (a) CR was the strongest predictor of transformative learning experiences, (b) the relationship between deep learning approach upon entry to tertiary education and transformative learning experiences was mediated by CR and (c) rapport and classroom community accounted for significant variance in CR. These results suggest that students benefit from tutors’ ability to develop rapport and classroom community, leading to greater capacity for student CR. This in turn promotes transformative learning possibilities within the Indigenous studies learning environment. These findings provide a further rationale for institutions to embed Indigenous knowledge into courses and highlight the importance of evaluating their effect and quality.

Recent reports on Indigenous education have revealed that high proportions of students have been placed in special classes for intellectual disability or behaviour disorders. This is not an isolated phenomenon. Indigenous students in Canada and Romani children in Europe are also disproportionately represented in special schooling. This paper asks whether systemic racism, which fails to perceive cultural differences between the ethos of Australian educational systems and the experiences and abilities of Indigenous students, is the catalyst for placing many Indigenous students in special schooling, away from the mainstream. The paper applies an analysis based on anti-discrimination law to argue that while allocation on the basis of intellectual disability or behaviour disorders may not be deliberate racism, the criteria developed for the allocation may be measuring conformity to the dominant culture. If the policies underlying this segregation are unreasonable in the circumstances, they could constitute indirect racial discrimination against Indigenous students. Educational authorities could be liable in law, even though the effect on Indigenous students is unintentional and said to be for the students’ “own good”.

The poor health status of Australia’s Indigenous people is well-documented, as are the links between health and education. Aboriginal communities recognise the utmost importance of improving educational, physical, social and economic well-being in an environment where disproportionate numbers of Aboriginal students fail to complete secondary schooling. The aim of this paper is to highlight the issues of access, participation, retention and outcomes for Indigenous students wishing to study or currently studying health courses at a tertiary level. This project used a qualitative descriptive approach, conducting in-depth interviews with a number of key stakeholders and students in rural Victoria. Sixteen participants were interviewed, 14 of whom were from the Indigenous community.

Participants identified key issues that were linked to the university and broader community environment. Factors in the university environment included lack of Indigenous staff within the mainstream university system, limited support and culturally inappropriate teaching that lead to negative learning experiences and poor motivation to continue with education. In the broader community, the isolating experience of leaving close-knit rural communities and the influence of past experiences on students’ aspirations for tertiary education was highlighted. The importance of community support and liaison with the university and marketing of health courses to the Indigenous communities in the region were key issues that participants identified as needing further attention.

This article explores the shift in terminology that occurred in a 2-year Australian Learning and Teaching Council (ALTC)-funded curriculum renewal project that set out to broadly explore current teaching and learning practice in Indigenous Australian studies (www.teaching4change.edu.au). While we started with the term ‘Problem-Based Learning’, it became clear as the project progressed that the terminology we were using was not politically or pedagogically appropriate. As the data began to reveal, the research team became increasingly uncomfortable with the colonial underpinnings and associations of the term ‘Problem-Based Learning’ (PBL), and began to explore the possibility of redefining what we do as something else entirely. A key outcome of the project was that PBL became PEARL, to describe the Political, Embodied, Active, and Reflective aspects of this teaching and learning approach in Indigenous Australian studies. The shift from PBL to PEARL was unexpected, but has resulted in exciting possibilities for migrating and extending theories of teaching and learning in Indigenous Australian studies into critical pedagogy, critical race theory and transformative education. Drawing on critical pedagogy, critical race theory and transformative education theory, this article explores the rationale behind the shift in terminology from PBL to PEARL. We also draw on student data from focus groups, questionnaires and lecturer reflection to examine the ways the results from this project hold great potential for the further implementation of PEARL into primary and secondary classrooms, specifically in relation to pedagogical practice in embedding Indigenous perspectives.

Drawing on Gregory Cajete’s (1994, p. 55) explanation of “Pathway” (Path denoting structure, Way implying a process), a research framework was developed exploring Aboriginal women’s perceptions and experiences of health and health services. Developing the research methodology was like laying out the Path, as a well thought out structure or the plan for the research. It relates as an external landscape, not just in terms of the Path itself, but also the research process within the landscape of the site of the research. The Way, being the process, involved enabling a clear, thought out process for me to follow and additionally one for me within my Self. The research was informed and guided by Aboriginal women. I also travelled an internal landscape in the journey of the Self, within my own learning and coming to terms with myself as an Indigenous researcher within the Pathway.

This study examined teachers’ perceptions of the role of teacher aides in mathematics classrooms in rural and remote Indigenous communities. Twelve teachers from three schools in rural and remote Queensland participated in the study. The results from the first year of the project indicated that there were differences in how these teachers worked with their teacher aides, particularly the specific roles assigned to them in the mathematics classroom, with non-Indigenous teacher aides being given greater responsibilities for student learning and Indigenous teacher aides for behavioural management. As a result of teacher aide in-service on mathematics learning, teachers’ perception of the Indigenous teacher aides changed, resulting in each being given greater responsibility for student learning.

In the era of Indigenising the academy, health disciplines like nursing are required to teach Indigenous peoples' health, history and culture in their undergraduate programmes in order to meet national accreditation standards. This inclusion of Indigenous peoples' perspectives within nursing education towards registration thus qualifies respective Indigenous perspectives as legitimate parts of the Australian nursing profession's scope of practice, which may sound like a reason to celebrate. However, caution should be exercised. Indigenous and Western knowledge systems are incommensurable. The practice of defining Indigenous perspectives for placements within curricula could be likened to extractive colonialism. Thus, the commodifying of Indigenous perspectives in creating competitive education products is problematic. As a Meriam and Wuthathi man who grew up in the Zenadth Kes (Torres Straits) now living and working on Turrbul and Yuggera country, and as a nurse academic, being immersed in this space of contentions is my reality. In order to enhance the education preparation of nursing students I teach, while simultaneously protect my embodied Indigenous knowledges and the Indigenous perspectives included in the curricula I teach, I privilege Indigenous ways of knowing, being and doing in my teaching practice. This yarn is about my experience in this cultural interface.

Over the 10 years of ‘Closing the Gap’, several interventions designed to improve outcomes for Aboriginal and Torres Strait Islander students have been trialled. In 2014 the Australian Government announced the ‘Flexible Literacy for Remote Primary Schools Programme’ (FLFRPSP) which was designed primarily to improve the literacy outcomes of students in remote schools with mostly Aboriginal and Torres Strait Islander students. The programme, using Direct Instruction (DI) or Explicit Direct Instruction, was extended to 2019 with more than $30 million invested. By 2017, 34 remote schools were participating in the Northern Territory, Queensland and Western Australia. This paper analyses My School data for 25 ‘very remote’ FLFRPSP schools with more than 80% Aboriginal or Torres Strait Islander students. It considers Year 3 and 5 NAPLAN reading results and attendance rates for participating and non-participating primary schools in the 3 years before the programme's implementation and compares them with results since. Findings show that, compared to very remote schools without FLFRPSP, the programme has not improved students' literacy abilities and results. Attendance rates for intervention schools have declined faster than for non-intervention schools. The paper questions the ethics of policy implementation and the role of evidence as a tool for accountability.

This article will discuss some of the findings from a qualitative research project that explored the connections between alternative education and Indigenous learners. This study investigated how flexi school leaders reported they were supporting Indigenous young people to remain engaged in education. The results of the survey provide demographic data focusing on Indigenous participation in this sample of flexi schools. The results revealed that a high number of Indigenous young people are participating in flexi schools within this sample. Furthermore, a high number of Indigenous staff members are working in multiple roles within these schools. The implications of these findings are twofold. First, the current Indigenous education policy environment is focused heavily on ‘Closing the Gap’, emphasising the urgent need for significant improvement of educational outcomes for Indigenous young people. The findings from this study propose that flexi schools are playing a significant role in supporting Indigenous young people to remain engaged in education, yet there remains a limited focus on this within the literature and education policy. Second, the high participation rates of Indigenous young people and staff suggest an urgent need to explore this context through research. Further research will assist in understanding the culture of the flexi school context. Research should also explore why a high number of Indigenous young people and staff members participate in this educational context and how this could influence the approach to engagement of Indigenous young people in conventional school settings.

This article reports on a large mixed methods research project that investigated the conditions of success for Aboriginal school students. The article presents the qualitative case study component of the research. It details the work of four schools identified as successful for Aboriginal students with respect to social and academic outcomes, and showed what was common and contextually different in their relationships with community and their approaches to curriculum and pedagogy. The article shows there were eight common themes that emerged in the analysis of the schools’ approaches, and these themes are considered key indicators of the ‘seeding success’.