This study explored the experience of having a child educated away from home at boarding school for Aboriginal parents living in regional and remote communities in Western Australia (WA). In-depth interviews were conducted with 11 participants and thematic analysis found the following major themes emerged from the data: (1) Access, Standards and Quality, and the subthemes of Declining Local Schools, Opportunity, and Worldliness; (2) Parental Agency and the subthemes of Parent-School Connection, Parenting Style, Communication, and Milestones and Siblings and; (3) Cultural Heritage and the subtheme of Maintenance and Transmission. The findings are described and then discussed in terms of practice implications relevant to boarding schools in WA. Limitations of the current study are acknowledged and directions for future research are proposed.

One of the projects engaged in within the text Rethinking Indigenous Education (RIE) (McConaghy, 2000) was an analysis of the colonial regimes that are reproduced within Indigenous education, often despite our emancipatory intentions. Through a detailed critique of the various competitions for epistemic authority in the field, the book explores the structural processes by which certain knowledges are legitimated as “truths” and the material and symbolic effects of these.The focus of the book was on the imagined worlds of various traditions of knowing Indigenous education and their claims to authority. It was a “how” rather than a “who” story that dealt with theoretical assumptions, broad-brush policy and curriculum inquiry and that attempted to avoid the identity politics that had gripped Indigenous education for more than a decade. Importantly the book also suggested that rather than being cumulative, critique is a process that needs to be ongoing, done again and again. This paper, Remembering Namatjira, has sought to move beyond the main projects of RIE, many of them structural in nature, to an analysis of more intimate aspects of Indigenous education. It addresses some of the “who” issues, not in terms of representation politics, who can know and speak what, but in terms of the psychic difficulties that we attach to knowledge in Indigenous education. Whereas RIE drew upon postcolonial and feminist insights, this paper considers the contribution of psychoanalysis to thinking through some of the more intractable issues that remain unexamined or underexamined in the field. Among the issues addressed are the fundamental dilemmas around our ambivalences in education; the notion of pedagogical force (and transferences, resistances and obstacles to learning); the work of ethical witnessing; and issues of difficult knowledge, or knowledge and memories that we cannot bear to know. Central to the work of rethinking Indigenous education again, in moving beyond deconstruction, is the process of making meaning out of the ruins of our lovely knowledges (Britzman, 2003), our comfort knowledges, about what should be done in Indigenous education.

Because of the increasing number of Aboriginals continuing on to high school (Lewis, 1974); because of the increasing urbanization of the Aboriginal population (Rowley, 1971; Gale, 1972; Pryor, 1974; Gale and Brookman, 1975); and because of growing interest among many Aboriginal adults in greater educational opportunities for their children (Watts, 1969b; Schools Commission Report, 1975), every Australian secondary teacher is potentially a teacher of adolescent Aboriginals. The purpose of this paper is to consider the personal and professional characteristics of teachers who would seem likely to effectively nurture the intellectual, emotional and social growth of adolescent Aboriginals generating in them an enthusiasm for learning, and inspiring them to strive for achievement and personal excellence.

There are numerous aspects to becoming an effective, culturally competent health practitioner, among these is the need to “become knowledgeable about the historical and sociopolitical backgrounds of clients” (Bemak et al., 2003, p. 26). It has been established that culturally sensitive empathy has the potential to contribute greatly to the healing process when working across cultures. It is therefore essential for an effective and productive client-healer relationship. Indeed it is said that “empathy bridges the gap” between practitioner and client (David & Erickson, 1990). This paper explores a model to develop cultural competence within health related courses.

The recent hype and ascendancy in the discourse of community capacity-building has generated a lot of heated debate among development and policy experts on its applicability in various contexts. In particular, questions have been raised on the presuppositions inherent in the discourse and, more so, the tension that exists between theory and practice. This paper aims to contribute to the ongoing debate about the politics of capacity-building. While the paper begins by deconstructing the theoretical principles that underpin capacity-building, it seeks to show how the concept is covertly used to subjugate and create power imbalance between the “builders” (supposedly those with the power) and the “beneficiaries” (those assumed to be powerless), in the name of development and empowerment. Specifically, the paper seeks to respond to the following questions: What is “capacity”? Who needs capacity? Capacity to do what? Whose interest(s) is/are served when peoples’ capacities are built? The paper concludes by critically examining the tensions, contradictions, and ambivalences from the canvassed responses to the questions above and suggests alternatives ways of looking at capacity-building in Indigenous communities.

Research in Indigenous Australian education is at a dead-end. Researchers are still heading out into the field to look for new knowledge to answer old questions. The same epistemology dominates how we look, and where, while the methodology provides the researcher with a forced choice, one where either the student or the teacher is blamed for the lack of outcomes in Indigenous education. Where do we look now, and can we find something that has not been found before? The unequal historical relation that persists across Australia suggests that the process of research itself could be given as much attention as the search for quantifiable outcomes. The paper proposes that this process focus on the production of relations between schools and communities as well as on the search for knowledge.

This project has been developed on Darug country, Sydney to examine how pre-service and beginning teachers can work with Aboriginal people in their local urban community. These teachers often want to know how to approach an Aboriginal ‘community’, how they can ask Aboriginal people for information in order to include it in their teaching, and how to adopt respectful ways of talking when they contact a community member. While these questions are commonly addressed in the Working with Community documents published by the various state Departments of Education, we found that the actual practice of working with a community is daunting for many. This article therefore attempts to document two examples of this practice, and in so doing it applies the protocols identified by Martin (2008) to the reflective work of both a pre-service teacher and a university educator. It also draws on the extensive literature of reflective practice developed for classrooms, and applies this to pedagogical practice outside schools.

This article describes a review undertaken in 2012–2013 by Nutrition and Dietetics, Flinders University, to assess the Indigenous health curriculum of the Bachelor of Nutrition and Dietetics (BND) and Masters of Nutrition and Dietetics (MND). An action research framework was used to guide and inform inquiry. This involved four stages, each of which provided information to reach a final decision about how to progress forward. First, relevant information was collected to present to stakeholders. This included identification of acknowledged curriculum frameworks, a review of other accredited nutrition and dietetics courses in Australia, a review of Indigenous health topics at Flinders University, including liaison with the Poche Centre for Indigenous Health and Well-Being (Indigenous health teaching and research unit), and a review of BND and MND current curriculum related to Indigenous health. Second, input was sought from stakeholders. This involved a workshop with practising dietitians and nutritionists from South Australia and the Northern Territory and discussions with Flinders University Nutrition and Dietetics academic staff. Third, a new curriculum was developed. Nine areas were identified for this curriculum, including reflexivity, approach and role, history and health status, worldview, beliefs and values, systems and structures, relationship building and communication, food and food choice, appreciating and understanding diversity, and nutrition issues and health status. Fourth, a final outcome was achieved, which was the decision to introduce a core, semester-long Indigenous health topic for BND students. A secondary outcome was strengthening of Indigenous health teaching across the BND and MND. The process and findings will be useful to other university courses looking to assess and expand their Indigenous health curriculum.

This paper argues that genuine engagement and consultation is required where Indigenous voice is prevalent within the policy development process for true progress to be achieved in the educational attainments of Aboriginal and Torres Strait Islander students. It is important to note that there has been little critical analysis of policy discourses. More specifically, analysis of how language is used to maintain societal constructs. By providing an Indigenous standpoint, it is anticipated that this paper makes explicit to policymakers the bias and taken for granted assumptions held by those who produced it. This paper is derived from a larger project, namely my Masters of Education (Research) thesis (Hogarth, 2015). The major findings that emerged from the data included (a) the homogenous grouping of Aboriginal and Torres Strait Islander people, (b) the maintenance of the prevalent dominant ideology of a deficit view within policy and finally (c) the expectation of government of increased engagement and connections with and by Aboriginal and Torres Strait Islander peoples in education without consideration of the detrimental effects of past policies and reforms. The potential implications of making explicit how language positions Aboriginal and Torres Strait Islander students’ educational attainment can inform future policymaking and contribute to the struggle for self-determination.

This article directly responds to issues impacting on the social and academic outcomes of Indigenous students that were identified in the recent review of Aboriginal Education conducted by the New South Wales Department of Education and Training (NSW DET) in partnership with New South Wales Aboriginal Education Consultative Group (NSW AECG). Not surprisingly, a common theme emerging from the review was the importance of student motivation and engagement for Indigenous students of all ages. The article reports on current research into the motivation, engagement and classroom pedagogies for a sample of senior primary Indigenous students. What is of particular interest is the cultural interplay of the lived experiences of these Indigenous students with schools, teachers and classroom pedagogies. Important questions arise from an analysis of this interplay about what might “free the spirit” for these and other Indigenous students.

The current change agenda to improve the persistently lower rates of access, participation and outcomes of Indigenous Australians in higher education is a broad one that attempts to address the complex range of contributing factors. A proposition in this paper is that the broad and longer-term focus runs the risk of distracting from the detailed considerations needed to improve support provisions for enrolled students in the immediate term. To bring more attention to this area of indicated change, we revisit ‘the gaps’ that exist between the performance of Indigenous and all other domestic students and the role that student support services have to play in improving retention and completion rates of enrolled Indigenous students. We outline some principles that can guide strategies for change in Indigenous undergraduate student support practices in Australian universities to respond to individual student needs in more effective and timely ways. These are illustrated using examples from the redevelopment of services provided by an Indigenous Education centre in a Go8 university, along with data gathered from our ARC study into Indigenous academic persistence in formal learning across three Australian universities.

MindMatters, implemented by Principals Australia Institute, is a resource and professional development initiative supporting Australian secondary schools in promoting and protecting the mental health and social and emotional wellbeing of members of school communities, preferring a proactive paradigm (Covey, 1989) to the position of ‘disaster response’. While the MindMatters national focus has continued, grown and become embedded in schools since its beginning in 2000, MindMatters staff have also specifically sought to establish localised mental health and wellbeing (MHWB) promotion in Aboriginal and Torres Strait Islander communities that empowers local school and community groups to build on community values and intergenerational capacities for supporting the MHWB of young people. This article outlines the processes for successful practice that have been developed in a very remote Aboriginal school context, and highlights the strengths and benefits of this approach from the perspectives of Anangu (Pitjantjatjara/Yankunytjatjara people of Central Australia) educators. Using a community development approach, Anangu educators, skilled linguists, community members and MindMatters trained staff formed learning communities that recontextualised MHWB curriculum to be taught in Anangu schools. While critically reflecting on the process MindMatters has adopted, this article draws on the voices of Anangu to privilege the cultural philosophical positions in the discourse. In so doing, important principles for translating what is fundamentally a western knowledge system's construct into corresponding Anangu knowledge systems is highlighted. Through building on the knowledge base that exists in the community context, Anangu educators, school staff and community members develop confidence, shared language and capacity to become the expert educators, taking their knowledge and resources to other Anangu school communities to begin their MindMatters journey ‘Anangu way’. This process supports students as they engage in the school-based activities and build a language for reflecting on MHWB concerns, leading them to learn and practice ‘better ways of thinking and acting’ (Kulintja Palyantja Palya —the Pitjantjatjara language title for the MindMatters, ‘Anangu Way’ program).

In 1991, the Australian Government released the Royal Commission into Aboriginal Deaths in Custody Report. Of the 339 recommendations, Recommendation 62 identified that there was an alarming over-representation of Indigenous youth in contact with the criminal justice system. The report called for immediate action by governments to develop strategies that would urgently reduce retention rates of Indigenous youth within the prison system. Analysis of the literature indicates that almost three decades after the release of this report, the high numbers of Indigenous youth who are incarcerated, or who have come into contact with the juvenile justice system remains the same. Although there is a good deal of literature investigating the criminological characteristics of this phenomena; there is a substantial gap in the literature surrounding the educational exclusion of young Indigenous males from the formal education system. This paper focusses specifically on the literature surrounding student exclusion from state schools and how this may provide some insight into the subsequent over-representation of young Indigenous males within the Queensland juvenile justice system.

State and Federal education departments have increasingly recognised the importance of community consultation in the development of school curricula, and the requirement for teachers to consult with Indigenous communities is explicit in many curriculum documents. This article reports the findings of research into how teachers of senior Aboriginal and Torres Strait Islander Studies are engaging with consultation as part of their work. As Australia moves towards full implementation of a national curriculum that requires the embedding of Indigenous perspectives across all subjects, an understanding of how teachers are currently experiencing community consultation is particularly important.

This article presents a number of possibilities that digital technologies can offer to increase access for Indigenous people to higher education in Australia. Such technologies can assist Indigenous high school students acquire the knowledge and skills they require to be accepted into higher education courses. They can also assist Indigenous students to be more successful in their higher education studies. While this article is contextualised to the Australian higher education setting specifically, the principles derived within may be applied to other disadvantaged groups worldwide. It may be concluded that the despite the barriers to the uptake of digital technologies, the potential offered holds much promise for such groups. In Australia, Indigenous people are the most severely under-represented in higher education, with access rates that have been declining over the past 6 years. Therefore, this issue has been classified as a matter of the highest national priority (Bradley, Noonan, Nugent, & Scales, 2008, p. 16). Concurrently, evidence is mounting that digital learning environments are able to produce positive learning outcomes for Indigenous students, albeit with a number of barriers to their uptake. This literature review explores: current trends in digital technologies and tertiary instructional practices, barriers to the uptake of digital technologies for Indigenous learners in Australia, and the potential of digital technologies for accommodating Indigenous learning styles. A number of implications for practice are discussed, based on the review of the literature.

The history of remote school education in the Northern Territory can best be summarised as years of lost opportunities, pedagogies of discrimination, and diminished lives for those parents and children who trusted and responded to the government’s invitation to come to school. From late 2001 to 2005 historic educational change occurred in the remote Community Education Centre of Kalkaringi and Daguragu in the Northern Territory, the site for the delivery of the Northern Territory’s first Year 12 Indigenous graduates studying in their own community school. At the heart of the historic achievement was a radical change in thinking about education for Indigenous students. This paper discusses some of the policy parameters and educational circumstances that prevented significant change in the delivery model of education for the Community Education Centres in addition to a conceptualisation of how that school circumvented the policy parameters and instituted real change from the ground up. The paper examines, through a critical lens, the nature of the culture change that was crafted and built upon within Kalkaringi School and its communities, despite an initial and significant sense of powerlessness felt by families and to some extent the teachers and principal within the school. Through the development and embrace of a metaphor of possibility and hope - the challenge of climbing the educational mountain formed the foundation for a dedicated and committed enactment of an equitable educational entitlement for remote Indigenous students.

This paper reports on an Action Research project that investigated the integration of Aboriginal and Western knowledge into science learning in a Montessori classroom in regional Queensland, Australia. Drawing on the local knowledge of fauna of community members, the study explored the teaching of science to 12-year 8–9 students in an Aboriginal independent high school in Queensland. The overall study covered 83 lessons that included an initial Short-beaked echidna study. It applied thematic analysis to data to explore the effect of this integrated approach on students’ pride in heritage, cultural knowledge, learning and the Linnaean zoology taxonomy. Results revealed that the contextualisation of Aboriginal and Western science knowledge strengthened students’ Aboriginal personal identity as well as identities as science learners and status of local Aboriginal knowledge.

This paper presents an Indigenous perspective on the significance of land, culture and Indigenous rights. The United Nations (UN) Declaration on the Rights of Indigenous Peoples promote the importance of traditional Indigenous societies, such as Aboriginal Australians. Participating in caring for country methods and having a close on-going relationship to the land is also supported in this Declaration. As well as this, these principles support the notion of Indigenous education for community, and youth in particular, in places of cultural significance and places of longstanding occupation. All of this lends itself to an Aboriginal way of being in terms of cultural teaching and learning. These principles are incorporated into a performative perspective of traditional pedagogy and the incorporation of cultural practices in a best practice model that can incorporate cultural mapping as an exercise that expounds environmental and ecological perspectives within learning places on the land. Through connection to land and community relationships to cultural knowledge and cultural values, this paper will provide an Indigenous standpoint on Indigenous experiences and senses of place and the importance of the UN Declaration on the Rights of Indigenous Peoples in advancing significant principles and initiatives that value Indigenous ways of being and doing.

This article examines the nature of oral language and representations used by teachers as they instruct young Indigenous Australian students at the beginning of formal schooling during play-based activities in mathematics. In particular, the use of Standard Australian English (SAE), the mathematical register used, and the interplay with mathematical representations during classroom instruction are analysed based upon the teachers' selfreported practices. The data are drawn from structured telephone interviews with 40 teachers in 15 schools from rural and remote or multicultural settings in Queensland at the initial stage of a large, longitudinal study. The specific aim of the study was the identification of effective pedagogical practices that may assist young Australian students from diverse ethnic and cultural backgrounds to negotiate western mathematical understanding. The findings indicate that despite experience in these settings and focused professional learning sessions, the majority of these teachers report practices which reflect a strong emphasis on literacy acquisition rather than mathematical understanding. It is the contention of the researchers that the use of oral language with a rich selection of mathematical representations strongly supports mathematical understanding.