In this article the perceptions of school experiences by male Aboriginal youth at risk of becoming in contact with the juvenile justice system are presented. These adolescent boys, from inland rural New South Wales, attend Tirkandi Inaburra Cultural and Development Centre (Tirkandi). Tirkandi is a short term residential centre designed to provide at risk boys with an opportunity to participate in strengths-based culturally appropriate educational, cultural, social and personal programs. In this study, participants give detailed accounts of schooling describing their lives as students. Their voices offer a powerful insight into the situated construction of agency and identity in classroom life, culture and learning among Aboriginal students. They serve as a window in to how perceptions and voice are socially-culturally-politically configured – both in their production and deployment. Further, they show the complexity and deeply problematic nature of how individuals' lived experiences collide across contexts when these contexts operate in isolation. The insider's voices, presented in this paper, are significant because they offer valuable insights that will encourage educators to be challenged by the relational architectures dominating teaching practices. These voices form not just the backdrop but the centerpiece for discussion in this paper.

The retention and completion rates of Indigenous students undertaking tertiary studies continue to be disappointing. The contribution of Eurocentric curricula to such an outcome has been proposed in the Australian and international literature. Remaining very conscious of my status as a white, female, social work educator teaching at a regional university, over the last six years I have attempted to pursue the development of a more Indigenous-inclusive curricula and thus contribute to increasing Indigenous graduates from our degree programmes. This article documents some of my actions to rectify gaps in my own non-Indigenous knowledge base as a reflective learner under Indigenous supervision within the academy and in the community. Action to advance the development of accurate, useful curriculum and teaching practices respectful of Indigenous knowledges is recommended.

This paper concerns my own reflections on ethnographic research with Indigenous students studying at university. I began the research by using the methodology of interpretive ethnography to discover what constitutes success for Indigenous students studying at university. But after some unflattering critiques of my initial interpretation of the data, I returned to the drawing board to reflect on the methods that I had used to organise and structure the data in my interpretation. This led me to the critical ethnographers who helped me to look back on my initial positioning to see things that I could not see before. The paper consists of critical reflections on how power and knowledge are produced through the ethnographer’s methodology to suggest that knowledge is not just found in the field or in the data but is also negotiated and produced through the relation between the participant and ethnographer. It is this relation that governs how the data are collected and what the ethnographer can find.

Currently in Australia there is much activity and expenditure in a field broadly defined as ‘Indigenous education’. However, there is little by way of rigorous research that has compared and evaluated different approaches. This article draws together the existing international evidence to develop a set of best-practice components for Indigenous education. The author intends for these components to provide practical guidance for program developers who may currently be developing programs without the benefit of an existing evidence base, while also acknowledging the need to expand the evidence base and continue to refine this set of components to maximise their utility.

This article presents an analysis of statements from Indigenous students in an Australian university that describe how they use supplementary tutors. The analysis provides some evidence that students use tutors for much more than the prescribed remedial purpose to assist with gaps in assumed academic knowledge and skills to prevent subject failures. Students also use tutors to access hidden knowledge and develop capabilities that assist their progress from dependence on assistance to independence in learning. Our analysis has implications for the conceptualisation and management of supplementary tutoring for Indigenous students.

Progress has been slow in improving health disparities between Aboriginal and Torres Strait Islander (Indigenous) Australians and other Australians. While reasons for this are complex, delivering healthcare respectful of cultural differences is one approach to improving Indigenous health outcomes. This paper presents and evaluates an intercultural academic leadership programme developed to support tertiary educators teaching Indigenous health and culture prepare interdisciplinary students to work respectfully and appropriately as health professionals with Indigenous peoples. The programme acknowledges the impact of colonisation on Indigenous Australians and draws on theories of the intercultural space to inform reflection and discussion on Indigenous/non-Indigenous relations and their impact on healthcare. Furthermore, the programme encourages establishing a community of practice as a resource for educators. Evaluation indicated participants’ confidence to teach Indigenous content increased following the programme. Participants felt more able to create intercultural, interdisciplinary and interactive learning spaces that were inclusive and safe for students from all cultures. Participants learned skills to effectively facilitate and encourage students to grapple with the complexity of the intercultural space, often tense, uncertain and risky, to enable new understandings and positions to emerge that could better prepare graduates to work in Indigenous health contexts.

The structures of a traditional school curriculum, time-table, and teaching practices can, by their very nature, be destructive of Aboriginal identity and traditional Aboriginal education, even when, on the surface, the content of the school curriculum is Aboriginal. This article explores the idea that the processes of reading and writing and making books, movies and videos can also be very destructive of Aboriginal identity when these things are controlled by the imagination of white educators and media makers.

The 2014 Wilson review of Indigenous Education in the Northern Territory recommended boarding school models as the preferred secondary education option for very remote Aboriginal students. This study considers boarding uptake by Aboriginal students from the Central Land Council region of the Northern Territory. An examination of boarding programs available to Aboriginal students in this region found that scholarship access is largely determined by socioeducational advantage and the perceived social stability of the family and student. To increase access and participation in boarding, more flexible funding assistance programs are needed. An expanded role for brokering could also increase retention and completion rates. Ultimately, more investment is also required in remote community schools, and in the development of ‘both ways’ capital if the social and educational aspirations of young Aboriginal students and their families in this region are to be realised through a boarding school model.

There is often a disparity in Indigenous Affairs between many documents, such as policies, reports and legislation, and outcomes. This article explores this difference through analysing the policy area of Indigenous education during the period of 1991 to 2000. I examine three key documents relating to Indigenous education. These are the National Aboriginal and Torres Strait Islander Education Policy, the Council for Aboriginal Reconciliation Act (Cth) and the report of the Royal Commission into Aboriginal Deaths in Custody. I then analyse the abysmal outcomes of Indigenous education over this period, including educational access, educational attainment, school attendance and reading benchmarks. I argue that the substantial educational disadvantage experienced by Indigenous people is in stark contrast to the goals, policies and objectives contained in the numerous documents on Indigenous education. I then explore the role of governments in contributing to this disparity between documents and outcomes in Indigenous education, including their failure to acknowledge the history of Indigenous and non-Indigenous relations, their lack of commitment to address Indigenous educational disadvantage, their failure to recognise self-determination and the lack of cooperation between governments to address Indigenous educational disadvantage.

In 1989, a Professional Education Program for Aboriginal and Torres Strait Islander people (PEPA) was established at Murdoch University in Western Australia, to encourage the participation, retention and success of Indigenous Australians in studying for and qualifying as Veterinarians.

This paper discusses the importance of examining the behaviours of non-Aboriginal educators, rather than Aboriginal students, when attempting to evaluate the performance of Aboriginal students in urban secondary schools. It acknowledges that endemic problems exist and that the perceptions and actions of non-Aboriginal educators may be contributing factors. The paper considers some established discourse in this area and refers to two specific programs which commenced operation in a Darwin secondary school in 1994, and in which the author was directly involved.

In this paper we report the findings of research that has examined, from first-hand accounts, the career pathways of Indigenous Australians who have studied to become teachers. We focus on one key aspect of the larger study: the nature and experience of initial teacher education for Indigenous student teachers. Elsewhere we have reported on aspects of their subsequent working lives in teaching or related fields. We focus here on participants' talk about teacher education, particularly with reference to the factors that have impacted positively and negatively on their identity formation as “Indigenous” students and teachers. As a research collective that comprises Aboriginal and non-Aboriginal teacher educators, and in the context of increased emphasis on university access following the Federal Review of Higher Education, we argue that it is time for government, universities and schools to listen and learn from this talk. In particular, we highlight in our participants' accounts the persistence of three longstanding and interrelated factors that continue to impact on the success or inadequacy of teacher education for Aboriginal people i.e., the presence and nature of financial, emotional and academic support in university and school settings.

The Australian National Program Standards for Teacher Education prioritises knowledge of culturally inclusive practices and challenges the educational community to present research on well-structured, inclusive, cross-curricula education partnerships. This article meets this challenge as it explores a core unit of work for undergraduate teachers with Indigenous education as its foundation. Most importantly, the paper presented here provides an overview of how to develop culturally appropriate pedagogical practice through culturally inclusive curriculum. Both the unit of work and the paper are built on the principles of Constructive Alignment. In engaging with the article, the reader will use the 4Rs of reflection, as used by the pre-service teachers within the unit of work, to personally engage with curriculum conversations. This engagement demonstrates excellence in education design and offers clear alignment with the Australian Curriculum Studies Association's (ACSA’s) principles for Australian curriculum.

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 classroom 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.

Whites see us as crows, sitting in the nest with mouths open, waiting for the mother and father crow to come along. Those government fellas pretend to ask, but really tell us. They've had their minds made up all the time (Yanni Lester, cited by H. Penny, 1982).

Aboriginal and Torres Strait Islander peoples remain significantly under-represented in higher education systems. There are significant disparities in university completion rates for Aboriginal and Torres Strait Islander students compared with their non-Indigenous counterparts. The poor-retention and high-attrition rates among Aboriginal and Torres Strait Islander students come at significant financial and personal cost for the individual, families, community, universities and governments. Existing evidence in relation to attrition has identified complex and multifaceted reasons including ill health, family and community responsibilities, financial difficulties, lack of social support, academic disadvantage and issues surrounding personal well-being. The current study aimed to add to evidence of the academic, financial, social support and well-being factors affecting Aboriginal and Torres Strait Islander student's decision to continue or withdraw from their university studies. Contrary to expectation, students' decision to withdraw was not related to academic and social factors. It was found that students between 22 and 25 years old strongly agreed they were likely to withdraw from studies. There was a significant association between withdrawal and type of enrolment. This study provided important insights into the factors that contribute to a students' decision to withdraw from their university studies, with implications for future educational interventions.

In this paper, I discuss several key issues – governance, employment, research, culture, anti-racism policies, curriculum, student support and student success – that are critically important in enabling universities to meet the educational needs of Indigenous peoples. I also analyse a representative sample of Australian universities and argue that Australian universities have generally failed to adequately address these key issues. Further, I compare this study to a similar study that I conducted in 2000 and analyse any similarities and differences between the two studies.

This paper re-evaluates Fanshawe’s (1976) description of effective teachers of adolescent Aborigines in the light of more recent literature and research pertaining to the effective teaching of children from a variety of cultural backgrounds. While particular attention is paid to the two-dimensional warmth-demandingness model of teacher effectiveness which informed the work of Kleinfeld (1972, 1975) and Fanshawe (1976, 1978, 1989), consideration is also given to other teacher characteristics besides warmth and demandingness, as well as teaching strategies and learning environments which are likely to be associated with positive educational outcomes for Aboriginal and Torres Strait Island children. The discussion concludes with the identification of important possibilities for future cross-cultural research into teacher effectiveness.

Health professionals must understand Indigenous perspectives to deliver effective health services. This study set out to determine the amount, type and effectiveness of current Indigenous content in an occupational therapy curriculum at an Australian regional university and the progress in meeting the National Aboriginal Health Strategy (NAHS) minimum standards for Indigenous content for Australian Universities. Twenty-one academic staff teaching at an Australian University were surveyed with five follow-up interviews. Findings suggest that while educators saw the importance of Indigenous cultural content, they lacked confidence in delivering this content. The need for a strategic and planned approach to embedding Indigenous content throughout the curriculum was identified. Future research evaluating the effectiveness of cultural competency initiatives is suggested.

This article explores the implementation of PEARL (Political, Embodied, Active, and Reflective Learning) in two courses at The University of Queensland: a first-year introductory Indigenous Studies course and a second year Indigenous Education course. We draw on findings from a 2-year (2010–2011) Office for Learning and Teaching (then ALTC) funded curriculum renewal project and findings from a pilot project (2013) implementing PEARL in a compulsory Indigenous Education course for all pre-service teacher educators in primary and secondary teacher training at The University of Queensland. Drawing transformative education theory into conversation with critical pedagogy and anti-colonial/racist education, we share student data from focus groups, questionnaires and reflective journals to examine the shift in students’ understanding of Indigenous issues, histories and peoples. Finally, we reflect on the ways the results hold great potential for the further implementation of PEARL into other university level courses, specifically in relation to a ‘pedagogy of solidarity’ between Indigenous and non-Indigenous people.