Māori and other Indigenous scholars have been calling for the Indigenisation of academic space for decades. But what is the day-to-day experience of Māori academics within Aotearoa–New Zealand universities, and how does this experience reveal or enact the commitments to claim space? We interviewed 12 Māori academics and analysed and organised their experiences in the following way: the university can be understood as a site of (1) mobilisation of Māori staff and students; (2) sit-in, or infusing the institutional system with Indigenous values; (3) speaking out, thereby educating not only students, but staff and the public about Indigenous issues; and (4) at which confrontation is part of the academic terrain. The most common outcome of confrontation was negotiation and reclamation of space for Māori people, norms and values. In spite of this apparent willingness of the university to compromise, we find that capitulation (being moulded to the norms of the academy) and (self-)eviction (reconciling difference by leaving the university) are ever-present possibilities for Māori academics. In shaping and presenting the Māori academic occupation as a 4-stage commitment to affirm Māori identity, norms and scholarship, we present a framework within which Indigenous and minority academic work may be understood.

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.

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 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 ethnographic study tested the hypothesis that positive social interactions in sport will contribute positively to the Aboriginal identity of urban, Australian Aboriginal children. Nine male and female children aged 11-12 years were observed and interviewed. Significant responses were extracted and meanings were identified and grouped into various themes (Colaizzi, 1978). Interactions between Aboriginal participants were different from interactions with non-Aboriginal children and each provided different sources of information toward children's Aboriginal identity. The hypothesis was supported because the outcomes of interactions in sport among Aboriginal children enabled them to positively express their Aboriginal identity together in a group, speak an Aboriginal language and interact with each other in ways that further affirmed their Aboriginal identity. In comparison, non-Aboriginal peers contributed positively to Aboriginal student's self-esteem because of the positive feedback they provided in school sport. Furthermore, non-Aboriginal students' social interactions with Aboriginal peers were purposeful for making friends, acceptance and respect between each other.

Recent debates in Australia, largely led by Aboriginal and Torres Strait Island academics over the past 5 or so years, have focused on the need for non-Indigenous educators to understand how their practices not only demonstrate lack of understanding of Indigenous ways of knowing, being and doing, but even deny their presence. This debate has serious implications for the non-Indigenous remote educator who wishes to support remote students to achieve ‘success’ through their education. The debates on the one hand advocate the decolonising of knowledge, pedagogy and research methods in order to promote more just or equal approaches to research and education, while other voices continue to advocate the pursuit of mainstream dominant Western ‘outcomes’ as the preferred goal for Indigenous students across Australia. This dilemma frames the context for this study. The Remote Education Systems Project, in the Cooperative Research Centre for Remote Economic Participation, seeks to explore these and other questions as part of the broader research agenda being undertaken. This project is particularly focused on large-scale questions such as: ‘What is a remote education for and what would ‘success’ look like in the remote education context?’ We are approaching these research questions from community standpoints and perspectives as a critical starting point for these types of debates and discussions. In doing so, our findings indicate that remote Aboriginal community members have a strong sense of western education and its power to equip young people with critical skills, knowledge and understandings for the future, but also a strong sense of retaining of their ‘own’ knowledge, skills and understanding. This presents a complex challenge for educators who are new to this knowledge interface. Here, we offer the concept of ‘Red Dirt Thinking’ as a new way to position ourselves and engage in situated dialogue about what remote schooling might be if it took into account power issues around Indigenous knowledges in the current policy context. This article questions whether remote communities, schools and systems have, in fact, taken account of the knowledge/power debates that have taken place at an academic level and considers how remote education might consider the implications of stepping outside the ‘Western–Indigenous binary’. It seeks to propose new paradigms that non-Indigenous educators may need to engage in order to de-limit the repositioning of power-laden knowledge and pedagogies offered in remote classrooms.

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.

This paper explores the notion of whakapapa as providing a legitimate research framework for engaging in research with Māori communities. By exploring the tradition and meaning of whakapapa, the paper will legitimate how whakapapa and an understanding of whakapapa can be used by Māori researchers working among Māori communities. Therefore, emphasis is placed on a research methodology framed by whakapapa that not only authenticates Māori epistemology in comparison with Western traditions, but that also supports the notion of a whakapapa research methodology being transplanted across the Indigenous world; Indigenous peoples researching among their Indigenous communities. Consequently, Indigenous identity is strengthened as is the contribution of the concept of whakapapa to Indigenous research paradigms worldwide.

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.

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.

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.

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.

The article describes the teaching and learning framework that underpins a Kinship Online Module aimed at delivering online cross-cultural training at the university level. It is based on an existing workshop designed and presented to non-Aboriginal staff and students by Lynette Riley, a Wiradjuri and Gamilaroi woman from Dubbo and Moree. In doing so, this article reflects on the pedagogical framework and adopted learning environment, and describes how the project adopts a ‘cultural praxis’ approach that combines a social constructivist, problem-based immersive learning approach with five complementary pedagogical approaches. These principles underpin the designing of a program that embeds diverse Aboriginal knowledge into this online teaching resource.

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.

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.

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 paper is grounded on the premise that research, as a colonising practice, needs constant reconceptualisation and rethinking. I propose a methodology based on some of the values, visions and stories from my own Maya Indigenous culture and knowledge in addition to other Indigenous cultures across the world. I argue that researchers need to constantly acknowledge and change the negative impacts of ignoring multiple ways of knowing by engaging in respectful methods of knowledge collection and production. This paper contributes to the work Indigenous scholars have done in the area of research methodologies and knowledge production. First, a general overview of the values and concepts embedded in the Ceiba or the “Tree of Life” is presented; then, a discussion of what respectful research practices entail follows; finally, it concludes with a reflection on how the Ceiba is a small example of how researchers can adapt their research methodology to the local context.

Tok stori is a Melanesian form of dialogical engagement. Although it has been generally associated with informal activities, this article points to the potential of tok stori as a pedagogical or teaching process. Set in a school leadership programme spread across the Solomon Islands, the discussion illustrates the value of approaching the education of school leaders through their own experiences and in a manner to which they are accustomed. Data are drawn from the stories of programme mentors. Of particular relevance are the relational implications of tok stori as these frame learning, the kinds of learning facilitated by tok stori, gender and the restricted nature of some knowledge, and the openness of tok stori to encourage and promote learning beyond the initial scope of a programme. Although tok stori can be informal, the data suggest that effective professional learning can take place through tok stori as pedagogy. As one amongst a number of traditional oral forms across the region and beyond, the claims made for tok stori in this context provide further support for the inclusion of Indigenous approaches to development work in and beyond Solomon Islands. This is important if development aid is to move to a new level of efficacy.

The need for additional support for Indigenous children at school is well documented. Occupational therapists are well positioned to form part of this support. However, many occupational therapists report that Indigenous families do not access their services and when they do, the occupational therapist feels uncertain about how best to meet their needs. This article documents a pilot project which delivered occupational therapy services within several schools and preschools in Brisbane which had significant numbers of Indigenous students. The project was evaluated using a qualitative methodology and included focus groups and interviews with teachers and parents. The results indicated that in general the service provided valuable support to students, teachers and parents. In particular, providing the service within the school context was seen as critical to its success. Suggestions for improvements in future support services are also provided.