Transformative learning theory articulates a process whereby students experience a change in perspectives that expands and transforms their worldview. Despite being well established and regarded within the literature relating to adult and continuing education, Mezirow's (1978) seminal education theory remains largely absent in the research relating to Indigenous higher education. This study explores the transformative impact of university learning on the student journeys of three Aboriginal graduates from a Western Australian university. Applying a collaborative auto-ethnographic approach, each author-participant's personal narrative of their student experience was exposed to comparative, thematic and critical analysis. It was found that each author had faced similar cognitive and emotional challenges at university. Significantly, it emerged that university had changed the author-participants’ identities in ways that aligned with Mezirow's transformative learning construct. The narrative data also revealed elements that appeared related to the students’ negotiation of Nakata's cultural interface. A dominant theme in the data referred to the relationships formed during university, as being integral to transformation. Furthermore, family was understood to have a paradoxical influence on their educational journey. The insights garnered from this study prompt further consideration as to how transformative learning theory might be mobilised at the cultural interface.

The current agenda in public health training in higher education works to produce well-trained public health professionals. Operating within a western pedagogical framework it aims to build a cohort of critical and analytical thinkers, skilful problem solvers and extraordinary communicators across key disciplines in health. Many graduates possess interdisciplinary specialities, skills and knowledge transferable within health and other sectors. Core competencies in the curricula, which notably does not currently include Indigenous health, are considered the foundational platform of theory and practical understandings of public health and the health system. Despite a framework that aims to produce health professionals capable of improving the health of the population as a whole; the lack of engagement with an Indigenous health criticality maintains a longstanding Australian public health tradition of failure when it comes to addressing the health disparities experienced by Indigenous people. As a recent Indigenous public health graduate with practical training and experience working in the public health system, I consider possibilities for decolonising the curricula through an Indigenist approach to health, including theories of transformative learning which could strengthen public health practice and in turn facilitate the changes necessary to improving Indigenous health outcomes.

This paper explores the impact of self-reflective processes of staff at Charles Sturt University (CSU) while undertaking an online Indigenous Cultural Competency Program (ICCP). The ICCP was designed for completion by all university staff to enhance their knowledge and understanding of Indigenous cultures, histories and contemporary realities. Staff were requirement to complete and submit answers to an online quiz, and a written reflection on their learning. This paper reflects on the responses of 64 volunteers and indicates large positive shifts are self-reported knowledge and understanding. The reflective texts of staff provide a rich source of information on the ‘journey within’. In-depth thematic analysis (Braun & Clarke, 2006) identified three key themes: evaluation, the mapped learning journey and the personal learning journey. The participant feedback, not only pointed to the cognitive, attitudinal and emotional impact of the content and pedagogical approach of the programme, but also identified barriers and issues for programmes aimed at complex change in a contested space. Our programme assessment relied on self-reported individual perception that surfaced hidden assumptions about Indigenous cultural competency (Kumas-Tan¸ Beagan, Loppie, MacLeod, & Frank, 2007). We acknowledge in the longer term a range of comprehensive outcome measures are needed.

The Aboriginal and Torres Strait Islander Health Worker/Practitioner (A&TSIHW) workforce provides not only clinical skills but also responds to specific social and cultural needs of the communities they serve bringing knowledge derived from lived and embodied knowledges. The A&TSIHW is a recognised health professional within the Australian health system; however, this workforce continues to be under-supported, under-recognised and under-utilised. A common discourse in literature written about A&TSIHWs focused on the need to empower and enhance the A&TSIHW capabilities, or rendered the A&TSIHW as part of the problem in improving the health of Indigenous peoples. In contrast, articles written by A&TSIHWs, published in the Aboriginal and Islander Health Worker Journal, tell a different story, one about the limitations of the health system in its ability to care for Indigenous peoples, recognising A&TSIHW leadership. This paper deals with two interrelated tensions—the undervaluing of the A&TSIHW as a clinician and the undervaluing of the A&TSIHW as an academic—both of which the author has had to navigate. It explores the specific challenges of the A&TSIHW academic who too seeks recognition beyond that of ‘assistant’ within the research enterprise, drawing upon personal experiences and engagement with educational institutions, including higher education.

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.

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.

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.

Health research remains a vital activity of Indigenous health workforces. This paper reports on the main findings of yarning interviews with 14 Indigenous researchers, that was central to a project analysing the role of research training infrastructures in strengthening the Indigenous health research workforce in Australia. The findings highlighted Indigenous researcher peers as core sources of inspiration, moral support and sustenance in academia and in life. Peer generative power arising from peer groups provide a unique enriching to the educational and research experience. Indigenous researcher peers have a strong shared aspiration to champion change to health research and higher education as a key pathway to widespread positive impacting on health and well-being. We suggest the (revived) development at a collective level of a strategic and planned approach to capitalising on the positive outcomes of peer generated leadership and support.

Shame is a ‘slippery’ concept in educational contexts but by listening to Aboriginal philosophy and Country, we can rethink its slipperiness. This article contemplates how multiple understandings of shame are derived from and coexist within colonised educational contexts. We focus on one positive example of Indigenous education to consider how these understandings can be challenged and transformed for the benefit of Indigenous learners. We discuss a mentoring program run by and for Indigenous young people that is successfully impacting school retention and completion rates: The Australian Indigenous Mentoring Experience (AIME). AIME has a rule, ‘No Shame at AIME’, with the view to minimising shame as a barrier to engaging with Western education. But is this as beneficial as might first appear? Might this erode important cultural understandings of shame necessary in Indigenous education? Instead, could shame be repositioned to better align with original cultural meanings and purposes? We philosophise about the AIME rule with Yuin Country and stories from Country along with our observational and interview data. We argue AIME does not so much ‘remove’ shame as reposition it to better align with Aboriginal cultural educational practice, which positively impacts mentees.

This is a reflective piece that examines the nature of racial complaint with reference to Dr Kris Rallah-Baker's concerns about the racism that characterised his medical education. It will further examine the anti-racist campaign that sprung up in support of Rallah-Baker with a view to illustrating the limits of conventional critical race theory in understanding the course of events. Using the work of Aileen Moreton-Robinson, Gramsci and Stuart Hall, it will be argued that the Rallah-Baker case illustrates that Australian hegemonic formations can never quite command total legitimacy because sovereign formations, anti-racist in outlook, erupt with a frequency and facticity that lay bare the conceit of settler-colonialism. In so doing the paper will work towards an understanding of the critical Indigenous/race paradigm that goes beyond critical race insights borne of other places and experiences. As will be seen, what followed Rallah-Baker's complaint, the campaign that supported him and the concessions finally won was not, as critical race theory is wont to claim, a case simply of ‘interest convergence’; rather it was, I propose, an example of ‘sovereign divergence’.

Schooling for Aboriginal and Torres Strait Islander students in remote or ‘Red Dirt’ communities has been cast as ‘problematic’, and ‘failing’. The solutions to deficit understandings of remote schooling are often presented as simple. But for those who work in Red Dirt schools, the solutions are not simple, and for education leaders positioned between the local Red Dirt school and upward accountability to departments of education, they are complex. Between 2011 and 2016, the Cooperative Research Centre for Remote Economic Participation's (CRC-REP) Remote Education Systems project explored how education could better meet the needs of those living in remote communities. More than 1000 people with interests in remote education contributed to the research. Education leaders were identified as one stakeholder group. These leaders included school-based leaders, bureaucrats, community-based leaders and teacher educators preparing university graduates for Red Dirt schools. This paper focusses on what Red Dirt education leaders think is important for schooling. The findings show school leaders as ‘caught in the middle’ (Gonzalez & Firestone, 2013) between expectations from communities, and of system stakeholders who drive policy, funding and accountability measures. The paper concludes with some implications for policy and practice that follow on from the findings.

This paper explores an Indigenous research methodology, the tivaevae model, and its application within the Cook Islands education system. The article will argue that the cultural values embedded within its framework allow for the successful implementation of this Indigenous methodology. The model draws from tivaevae, or artistic quilting, and is both an applique process and a product of the Cook Islands. It is unique to the Cook Islands and plays an important part in the lives of Cook Islanders. The tivaevae model will be explained in detail, describing how patchwork creative pieces come together to create a story and can be used as a metaphor of the past, present and future integration of social, historical, spiritual, religious, economic and political representations of Cook Island culture. Further, the paper will then make links with the model to teaching and learning, by exploring secondary schools’ health and physical education policy and practices. Finally, the efficacy of the model in this context and its research implications will then be discussed.

This study takes a retrospective look at the educational experiences of Indigenous health professionals who graduated from The University of Queensland's Indigenous Health Program between 1994 and 2005, to understand the enablers for growing an Indigenous health workforce capable of advancing the health of Indigenous peoples. Drawing on the qualitative accounts of 31 students and 9 staff members, this paper examines the enablers to educational success at this time, juxtaposed against current Indigenising agendas in higher education, of aspiration and capacity building alongside the task of embedding Indigenous knowledges within curricula. We look back not as a call to return to Indigenous-specific cohort courses but rather reconsider both the measures of and strategies for success in Indigenous higher education, within health and beyond, interrogating the ideological assumptions that inform them.

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.

When gifted Māori students feel they belong and find their realities reflected in the curriculum, conversations and interactions of schooling, they are more likely to engage in programmes of learning and experience greater school success. This article reports on a teacher-led project called the Ruamano Project, which investigated whether Maker and Zimmerman's (2008) Real Engagement in Active Problem Solving model (REAPS) could be adapted successfully to identify talents and benefit the student achievement and engagement of Māori boys in two rural Northland, New Zealand secondary school contexts. The project aimed to implement Treaty of Waitangi-responsive and place-based science practices by improving home–school–community relationships through the authentic engagement of whānau and iwi into the schools’ planning, implementation and evaluation of a REAPS unit. As a result of this innovation, teachers’ perceptions of Māori boys shifted, their teaching practices changed, more junior secondary Māori boys were identified as gifted by way of improved academic performance, and iwi and community members were engaged in co-designing the inquiry projects. Our research indicated that the local adaptation of the REAPS model was effective in engaging and promoting the success of gifted and talented Māori boys.

Conducted in northern Finland, this study examines Sámi language teachers’ professional identities through their narratives of language acquisition. We focus on how teachers’ professional identities are shaped by their language acquisition process. The results are based on the narratives of nine North, Inari and Skolt Sámi language teachers. Two aspects of teachers’ narratives were significantly linked to their identities as Sámi language teachers: (1) their backgrounds (indigenous/non-indigenous) and (2) their language acquisition experiences (acquired Sámi language in childhood/adulthood). Indigenous teachers appeared to express their professional identities strongly despite their challenging acquisition experiences and were inclined to work towards the future of Sámi languages. In addition, non-indigenous teachers were willing to further the development of Sámi languages although they are not indigenous, which perhaps contributes towards the future of Sámi languages. Teachers narrated complex thoughts about language acquisition and their professional identity and helped develop indigenous language education in their respective indigenous communities. We recommend that teachers’ in pre-service and service education should prepare and support indigenous language teachers by sharing knowledge about multilingual education practices and coping skills, particularly to help the latter manage varied tasks and heterogeneous contexts. Thus, this research study shows that both teachers’ language acquisition experiences and their current work situations shape their professional identity.

In an article published in this journal, Guenther and Osborne (2020) use data from the reading test of the National Assessment Program for Literacy and Numeracy (NAPLAN) to evaluate the effectiveness of the Flexible Literacy for Remote Primary Schools program in its first 3 years of implementation. However, their analysis has some serious flaws, including that the ‘post-intervention’ data were actually collected from the start of the implementation period. This calls their conclusions that the program was ineffective into question.