This paper applies the findings of doctoral research undertaken in the Northern Territory. It draws on extended interviews with nine Indigenous students studying at university to produce four findings for classroom learning and teaching, one of which highlights the need to recognise Aboriginal English as a focal point of the curriculum for both Aboriginal and non-Aboriginal students. I take the position that this recognition in schools depends to a significant degree on universities training their preservice teachers to recognise Aboriginal English as necessary to Aboriginal student learning and therefore as a legitimate dialect of the classroom, and this in turn requires universities to recognise the importance of Aboriginal English in their own curricula. Towards the end of the paper, I draw on some literature to suggest ways in which Aboriginal English could be incorporated into the classroom.

Indigenous studies (also referred to as Aboriginal and Torres Strait Islander studies) has a double identity in the Australian education system, consisting of the education of Indigenous students and education of all students about Aboriginal and Torres Strait Islander cultures and histories. Through explanations of the history of the inclusion of Aboriginal and Torres Strait Islander musics in Australian music education, this article critiques ways in which these musics have been positioned in relation to a number of agendas. These include definitions of Aboriginal and Torres Strait Islander musics as types of Australian music, as ethnomusicological objects, as examples of postcolonial discourse, and as empowerment for Indigenous students. The site of discussion is the work of the Australian Society for Music Education, as representative of trends in Australian school-based music education, and the Centre for Aboriginal Studies in Music at the University of Adelaide, as an example of a tertiary music program for Indigenous students.

Many of today’s Aborigines, when placed in the Western educational environment, are faced with a range of psychological problems. This is partly because the education system is based on Western traditions and culture which, knowingly or unknowingly, tends to ignore almost completely Aboriginal culture and traditions.

For teachers to develop strategies that will help themselves and their students in the class room, attention must be focused on situations that have contributed to the Aborigines’ low psychological appreciations of Western education.

Supporting children in their early development and learning has long-term benefits for both them and the broader community. Yet in Australia we still have significant examples of inequality of opportunity (Allan, 2010) and other structural barriers to family wellbeing, particularly in Indigenous and rural and remote communities (Bourke, Humphreys, Wakerman, & Taylor, 2012). One of the structural barriers is the frequently siloed approach to addressing issues around child wellbeing and learning, when a collaborative effort results in more effective and sustainable outcomes. Red Dirt (Indigenous, rural and remote) communities are fertile ground for the emergence of partnership models that provide solutions to perennial, complex community issues and siloed service provision that impact on learning outcomes. The aim of this article is to provide a background and commentary to contribute to the discussion about what works to promote child wellbeing in Australia and put forward the SpICE Model as part of the solution. Drawing on a body of literature and experiences in the field, this article will introduce a model for collaboration that should contribute to child wellbeing: the Specialist Integrated Community Engagement (SpICE) Model. First, we give an overview of the context of adversity as it specifically relates to educational outcomes for children. The principles underpinning the SpICE Model, on how to harness opportunity from adversity, are also described as they provide insight into how to achieve sustainable change in this context. In conclusion, some of the potential challenges of embedding SpICE into practice are discussed. The argument developed throughout this article is that the SpICE Model has currency for a wide range of education, health, disability and welfare collaborations and how they impact on child, family and community wellbeing.

This article draws upon a ‘tale from the field’ (Van Maanen, 1988) to encourage New Zealand and Australian teachers of history and social studies to appraise how their own perceptions of place and teaching about Indigenous peoples’ histories impact upon their students’ learning. Moreover, it explains why Uri Bronfenbrenner's (1979) ecological systems model (despite its limitations) can assist the process of critiquing the teaching of Indigenous histories in schools on both sides of the Tasman Sea. It concludes that place conscious Indigenous land-based learning experiences, resulting from mutually beneficial collaborations with Indigenous communities, are needed to enhance the teaching of Indigenous peoples’ histories in both countries.

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.

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’.

School-based gardens (SBGs) are contributing to improvements in many areas of education, including nutrition, health, connectedness and engagement of students. While considerable research has been conducted in other parts of the world, research in Australia provides limited understanding of the impact of SBGs. The aim of this paper is to give a reflective viewpoint on the impact of SBGs in Australia from the perspective of an Aboriginal philosophical approach called Dadirri. The philosophy highlights an Australian Aboriginal concept, which exists but has different meanings across Aboriginal language groups. This approach describes the processes of deep and respectful listening. The study uses photovoice as a medium to engage students to become researchers in their own right. Using this methodology, students have control over how they report what is significant to them. The use of photovoice as a data collection method is contextualised within the Aboriginal philosophical approach to deep listening. For the first author, an Aboriginal researcher (Clague), the journey is to find a research process that maintains cultural integrity and resonates with the participants by affirming that a culturally sensitive approach to learning is important.

This article explores a project at the Koori Centre, University of Sydney, funded by the Australian Learning and Teaching Council (ALTC) in 2011, titled ‘Indigenous On-Line Cultural Teaching and Sharing’. One of the team members (Kutay) was also a project team member on the ALTC-funded project ‘Exploring PBL in Indigenous Australian Studies’, which has developed a teaching and learning process (PEARL) for Indigenous Australian studies. In this article, we present the ‘Indigenous On-Line Cultural Teaching and Sharing’ project as an exemplar of this teaching process. The project turns a highly successful interactive kinship workshop into an interactive online experience for all students and staff of the University of Sydney. The project is developing a sharing portal for Aboriginal people in New South Wales (NSW) to incorporate their stories and experiences of cultural, historical and educational issues within a knowledge-sharing workshop. The site will use voices of Aboriginal participants to express the knowledge of their culture in a comparative and affirmative context. An interface for uploading audio and video has been generated to combine example stories from different perspectives. The interactive kinship workshop and Aboriginal voices will then be used in an online game, embedding Aboriginal knowledge and values within different professional learning contexts, such as law, social policy, health, and education.

This paper attempts to explore current issues in Aboriginal education within the urban sector of Australian society. Identifying specifically both the current positive and negative trends within the urban Aboriginal education scene.

In this paper, we discuss and analyse the development of a resource documenting an Indigenous early childhood playgroup programme. The resource, known as the “Best Start DVD” was developed through a partnership between community and government support agencies to support engagement of parents as educators of their children. Through analysis of the development process and the product, we provide commentary on our learning regarding working successfully in partnerships with Indigenous communities. Additionally, we discuss what we learned about influences on Indigenous parents’ engagement as educators of their children.

According to this teacher, assimilation is inevitable, therefore the school should assist that process. This paper examines and presents a perspective on the extent and effect of assimilation and suggests that the negative outcomes of the education of Nyungars is a result of assimilationist teaching practices and school culture. Further, it recommends that Nyungar education be underpinned by Nyungar control of Nyungar education, which consists of the followingprinciples: Nyungar decision-makers, Nyungar teachers, Nyungar parent involvement in educational implementation and decision-making and culturally appropriate teaching methods and teaching spaces.

I suppose I have to admit that I could have used Paulo Freire’s terms and said “Education for Domination – or Education for Liberation” since most people acquainted with cross-cultural education and education in developing societies would know them. And I certainly do have to admit that there is not much that I have to say that is particularly novel in education. But what I am sure is new in Australia is the deliberate, conscious and consistent effort to apply these ideas in practice in the area of cross-cultural education, in all facets of the curriculum for an educational institution. And so I can give one guarantee about what I say: it may be verbose, and it may even sound abstract, but in the Aboriginal Community College we are trying to do it – and with some success.

But I do not intend merely to give yet another description of the Aboriginal Community College. Frankly, I’m tired of talking about it, constantly repeating myself until I begin to sound like a rather long nursery rhyme. But I am “wrapped” in what we are doing and find this program more stimulating professionally and personally and hence more challenging than anything else I have worked in. I want to deal more generally than merely about this College, because I believe that what we have learnt applies to education in a cross-cultural situation anywhere in Australia and with any minority groups. If I draw my examples from this College, I hope you will tolerate it, and draw your examples from other situations if they are more meaningful to you.

Bilingual education was introduced by a new Federal Labour Government in 1973 when the Northern Territory was still a Commonwealth Territory governed from Canberra.

In this article I discuss the way Problem-Based Learning (PBL) and reflexivity is employed in a university environment to address the question of how we can most successfully transfer knowledge about the presumed Other into our own cultural space without reducing, fragmenting, and exoticising complex knowledge systems. My goal is to stimulate in students an awareness of, and empathic engagement with, Indigenous epistemologies and Indigenous perspectives on environment, other species, moral ecology and cultural and commercial activities undertaken on Country. In this article I focus on one particular course in which I use ethnographic scenarios as learning triggers for weekly workshops to provide a multi-sensorial and experiential style of learning. Topics range from the construction of ethnoclassificatory systems to the construction of kinship as an expression of moral ontological frameworks. The process draws on over 30 years experience working with the Yanyuwa families of the southwest Gulf of Carpentaria in the Northern Territory. Central to the success of the course are the li-Yanyuwa li-Wirdiwalangu (Yanyuwa knowledge holders), a core group of senior men and women who play an active daily role in the maintenance and dissemination of Yanyuwa knowledge systems, increasingly a site of their own empowerment. In consultation with Bradley, they have selected and annotated core ethnographic information which I have then developed into PBL triggers for the course.

The vexed and ongoing issue of poor educational outcomes for Indigenous students in the Northern Territory continues despite years of successive programs and policies. Much of the debate has been on funding and pedagogy, in particular the merits or otherwise of bi-lingual teaching. Largely omitted from discussions, although well known by teachers and schools in remote areas to be an issue, are high rates of in-term student mobility. Such “unexpected” moves are thought to affect the capacity for students to achieve benchmark outcomes, for teachers to deliver these and for schools to administer their students within the allocated systems and budgets. Up to now teachers and schools have relied on anecdotes to engage in dialogue around the impacts of mobility. This is because adequate conceptualisations for aggregating, depicting and reporting on the size and nature of in-term mobility were not available. This paper documents several years of work into producing these outcomes. Three measures are conceptualised and outlined in this paper which will be of interest to teachers, schools and educational administrators in all jurisdictions where services are delivered in a remote setting. The results clearly demonstrate the high churn of Indigenous students within terms, especially in remote areas of the Northern Territory. The findings from this study can be applied to inform funding and policy making and as a basis for further research to document the impacts for teachers and schools.

Sustainable partnership formation in a remote Indigenous community involves social, cultural and political considerations. This article reports on the project, ‘Sharing Place, Learning Together: Supporting Sustainable Educational Partnerships to Advance Social Equity’, funded by the Melbourne Social Equity Institute (MSEI) at the University of Melbourne (UoM). The project's aims were to document insights into working with communities and educators in a remote community school in Western Arnhem Land, and to promote and raise Aboriginal students’ aspirations for engagement in further education through knowledge exchanges. Two project deliverables focus this paper: a participatory workshop conducted at UoM by educators and students from the school, and a qualitative research study that investigated the mutual partnership capacity building between the school community and UoM. The workshop provided an environment conducive to the participants sharing their cultural knowledge and perspectives on a two-way Learning on Country program with the wider UoM community. Extensive interview data collected from school and community-based participants identified the enabling and constraining factors impacting the formation of a sustainable partnership. The findings revealed the importance of prioritising relationship-building, the valuing of resource development, and the need for humility and openness to criticism when working with remote communities.

Self-concept is recognised as useful in facilitating understanding of the development of resilience, academic achievement and social and emotional maturity in children. This framework is valuable for studying minorities such as Indigenous children, for who a positive self-concept is a means of bolstering resilience and mitigating the inherited structural disadvantages of colonisation. This paper aims to understand the academic self-concept of Indigenous children in Australia through analysis of univariate, bivariate and multivariate data of Indigenous children aged 9.5–11 years from the Longitudinal Study of Indigenous Children Wave's 7 K Cohort. Results show overall positive levels of Indigenous children's self-perception at school. Further, factors such as level of relative isolation, teacher perception, peer relationships, feedback from mother and contact with community leaders and Elders is positively associated with Indigenous children's schooling mathematic and reading self-concepts. Ensuring that Indigenous students are supported by community, peers and parents, immersed in their culture and are recognised and supported by their teachers can alleviate the undesirable effects that structural inequalities may have on their academic self-concept.

This Workshop paper was presented at the Ministerial Council on Employment, Education, Training and Youth Affair s (MCEETYA) Gender Equity Taskforce Promoting Gender Equity Conference 22-24 February 1995 held in Canberra and attended by advisers to various State/Territory governments, academics and some school-based educators, on gender issues.