Vocational Education and Training (VET) in high schools has had positive effects on the retention of Indigenous students, providing important pathways into further education and the workforce. However, low-level literacy (and numeracy) skills can make successful completion difficult, especially for students who speak Standard Australian English as an additional language or dialect. This article describes research undertaken to inform the development of a second language and literacy needs analysis model designed for high school VET teachers to address the needs of Indigenous students. The study draws on second language acquisition research, which demonstrates the value of using tasks as the basis for language teaching syllabus design, with needs analysis as a fundamental aspect of this. The project centred on Aboriginal high school VET students from remote and rural communities in Western Australia, who speak English as an additional language/dialect. Data collected included: individual and focus group interviews, training materials, and observation field notes on the language and literacy practices in classrooms and workplaces. The major findings focus on the development of oral language (for both job-oriented and social interactions in the workplace) and literacy skills, as well as the need to overcome ‘shame’ and develop confidence for speaking to non-Aboriginal people.

Due to the high turnover of teaching staff in remote schools, the long-term sustainability of educational initiatives that enhance Indigenous student's learning is a major concern. This article presents a study of a remote Indigenous school (Ischool) situated in Queensland. Ischool has changed its approach to leadership, particularly the distribution of power and authority within the school context, to address this concern. The focus is on building the capacity of Indigenous staff. It is a holistic and communal approach that is culturally inclusive of Indigenous ways of being and operating. The approach actively ensures that power and authority, and roles and responsibilities, are shared between Indigenous and non-Indigenous staff. Data were collected in one-on-one interviews with Indigenous and non-Indigenous participants involved in the change process. A grounded methodological approach was utilised using open coding to break down data into distinct units of meaning. The results reveal that the Indigenous community of Ischool were more committed to promoting and sustaining education initiatives that improve student learning when: (a) school leadership structures were inclusive of Indigenous voices and Indigenous ways of relating; (b) power and authority within the school context was shared, and (c) Indigenous staff were included in professional development opportunities that foster collaborative classroom partnerships and legitimise their own knowledge of their culture and community.

Australian undergraduate programmes are implementing curriculum aimed at better preparing graduates to work in Indigenous health settings, but the efficacy of these programmes is largely unknown. To begin to address this, we obtained baseline data upon entry to tertiary education (Time 1) and follow-up data upon completion of an Indigenous studies health unit (Time 2) on student attitudes, preparedness to work in Indigenous health contexts and transformative experiences within the unit. The research involved 336 health science first-year students (273 females, 63 males) who completed anonymous in-class paper questionnaires at both time points. Paired sample t-tests indicated significant change in student attitudes towards Indigenous Australians, perceptions of Indigenous health as a social priority, perceptions of the adequacy of health services for Indigenous Australians and preparedness to work in Indigenous health settings. Hierarchical multiple regression analyses indicated that after controlling for Time 1 measures, the number of precursor steps to transformative learning experienced by students accounted for significant variance in measures of attitudes and preparedness to work in Indigenous health contexts at Time 2. The knowledge gained further informs our understanding of both the transformative impact of such curriculum, and the nature of this transformation in the Indigenous studies health context.

Low retention of Indigenous peoples in all Australian universities has been identified as a problematic issue by the Australian Federal government. Griffith University (GU), Queensland, Australia, provided funding to examine the factors affecting Indigenous retention in higher education, with the aim of developing innovative participation and retention strategies specifically for Indigenous students. This paper focuses on research conducted within the Griffith School of Environment that questioned the possible links between the provision of information to commencing Indigenous students and their retention. It essentially examines to what extent current university structures support Indigenous enrolments and retention, via the information they receive upon enrolling. From interviews conducted in an informal discussion format with currently enrolled Indigenous students in the Griffith School of Environment, critical deficiencies were identified in the information Indigenous students receive during the early transition phase of university entrance. A key finding of this study, and which is the subject of current research, was the support amongst the students for the development of an Indigenised curriculum in science as a strategy for improving the attraction and retention of Indigenous students. This paper details the research project and its findings.

It is well documented, that Indigenous students, compared with their non-Indigenous counterparts, attend school less frequently, and are more likely to develop anti-schooling attitudes leading to their early exit from school (Hayes et al., 2009; Gray & Partington, 2003; Hunter & Schwad, 2003). Although research does suggest that there has been some gradual improvements in some areas of education over the years, serious gaps still remain between Indigenous and non-Indigenous student learning outcomes. There is a great need, to build on the more significant research on Indigenous education that is focused on exploring the achievement potentials of Indigenous students to address the foundations for improved Indigenous student outcomes. This paper reports on a South Australian qualitative study based on interviews with 36 Indigenous senior secondary students, on factors which facilitate improved learning and achievement, leading to higher levels of secondary school completion among Indigenous youth.

This paper presents evidence collected from an evaluatory study of the Kickstart program conducted by Australian Football League (AFL) Cape York in far North Queensland. The aim of the study was to investigate the effectiveness of the Kickstart program in meeting its overall objective of enhancing lifeskills of Indigenous Australians through participation in AFL. Evidence collected via interviews with Indigenous youth, parents, teachers and Kickstart stakeholders (including community representatives) suggest mixed meanings surrounding the interpretation of “lifeskills”, and yet improvement in the education, attitudes and lifestyle choices of Indigenous youth in the selected Cape York communities.

This paper considers the comments made Indigenous adults returning to school about their earlier experiences at school. They were written by Indigenous people who have chosen to return to education in the Northern Territory after leaving school early. They reflect the variety of factors which contributed to their motivation to stay at school when younger, or to leave school early.

Fifty-two (52) Indigenous students wrote comments on their earlier school experiences. They came from all around Australia and ranged in age from late teens to early forties. What they experienced at different places and at different times was remarkably similar. It would seem overt discrimination was more prominent in times past and has become more subtle in recent times.

The paper reports on embedding an Indigenous graduate attribute into courses at the University of Western Sydney (UWS), providing the background to the development and implementation of a holistic and individual Indigenous graduate attribute. It details the approach taken by the Badanami Centre for Indigenous Education in advising the UWS staff on the process for endorsement of the Indigenous graduate attribute. The UWS's recognition of its moral purpose and social responsibility to Indigenous people in Greater Western Sydney has led to the successful re-establishment of Indigenous education at UWS. The paper outlines the unique and innovative approach taken to implement the Indigenous graduate attribute, including: consultation across the Schools at UWS; developing and establishing relationships through the respect of disciplinary culture and tradition; the UWS-wide reform of the traditional discipline approach and the first step towards recognition of the domain of Indigenous knowledge in teaching and research; establishing a team of Indigenous academics; developing a learning and teaching framework for Indigenous knowledge and Indigenous studies; and integrating Indigenous content into curricula at UWS. The Department of Education, Employment and Workplace Relations funded UWS to develop the Indigenous graduate attribute and implement it by embedding cultural competency and professional capacity into UWS courses.

The notion of Indigenous epistemologies and “ways of knowing” continues to be undervalued within various academic disciplines, particularly those who continue to draw upon “scientific” approaches that colonise Indigenous peoples today. This paper will examine the politics of contested knowledge from the perspective of three Indigenous researchers who work within Yunggorendi First Nations Centre for Higher Education and Research at Flinders University in South Australia. In particular, the authors outline a collective process that has emerged from conversations regarding their research projects and responding to what Ladson-Billings and Donnor (2008, p. 371) refer to as the “call”. In developing an Indigenous standpoint specific to their own disciplines and their research context, the authors demonstrate how these collective conversations between each other and their communities in which they work have informed their research practices and provided a common framework which underpins their research methodologies.

Indigenous conversation and voice are increasingly heard in the research literature but there needs to be more dialogue in order for it to be a two-way conversation. This paper contributes to research that attempts to redress this situation by reporting on conversations with Aboriginal parents and caregivers of students enrolled in a public secondary school in a large New South Wales country town. The conversations were conducted over a three-year period (2005-7) by a team non-Indigenous researchers working in collaboration with Indigenous researchers. In this paper, we describe the various approaches we developed to establish conversations with Aboriginal parents and caregivers, and the various themes that emerged over the course of the study. We also assess how this type of research is located within and contributes to, the existing research literature. Finally, we discuss the importance of ongoing conversations with Aboriginal parents and caregivers, and how schools and systems can better respond to well-established policy goals of productive parent-school relationships.

This paper demonstrates how Indigenous studies is controlled in some Australian universities in ways that continue the marginalisation, denigration and exploitation of Indigenous peoples. Moreover, it shows how the engagement of white notions of “inclusion” can result in the maintenance of racism, systemic marginalisation, white race privilege and radicalised subjectivity. A case study will be utilised which draws from the experience of two Indigenous scholars who were invited to be part of a panel to review one Australian university's plan and courses in Indigenous studies. The case study offers the opportunity to destabilise the relationships between oppression and privilege and the epistemology that maintains them. The paper argues for the need to examine exactly what is being offered when universities provide opportunities for “inclusion”.

This narrative article is based on an analysis of 61 documents, mostly articles, of which 37 were peer-reviewed, including research studies, reviews, conceptual research and narratives of practice. Review findings are reported with specific reference to the Australian and New Zealand contexts in relation to the following topic categories: the presence of indigenous music in the curriculums of selected ‘new world’ countries, teacher education in indigenous performing arts, questions of curriculum design and programming, resource selection, activity design, and school and community relationships. Certain key themes emerged across these topics: the need for a greater emphasis on more culturally nuanced music teacher education in relation to indigenous musics; the critical importance of teaching indigenous music/arts contexts; song ownership; and the need for music educators and researchers to develop a critical stance towards their subject and discipline.

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.

Photovoice, the most prevalent participatory visual research methodology utilised within social science research, has begun making its way into Indigenous contexts in light of its critical and pedagogical potential. However, this potential is not always actualised as the assumptions that undergird photovoice are often the same ones that (re)produce inequalities. Working from the notion that methodologies are the space in between theory, methods, and ethics, this manuscript works with/in the cultural interface between the Western theories that shape photovoice (i.e., standpoint theory, praxis) and Indigenous analogues (i.e., Nakata's [2007a, 2007b] Indigenous standpoint theory, Grande's [2004, 2008] Red pedagogy) in order to differentially (re)braid photovoice. Following a thumbnail description of these four bodies of scholarship, a concept key to photovoice (i.e., voice) is differentially configured with, in, and for the cultural interface to provide research considerations for various stages of participatory visual research projects (i.e., fieldwork, analysis, dissemination).

This article will discuss some of the findings from a qualitative research project that explored the connections between alternative education and Indigenous learners. This study investigated how flexi school leaders reported they were supporting Indigenous young people to remain engaged in education. The results of the survey provide demographic data focusing on Indigenous participation in this sample of flexi schools. The results revealed that a high number of Indigenous young people are participating in flexi schools within this sample. Furthermore, a high number of Indigenous staff members are working in multiple roles within these schools. The implications of these findings are twofold. First, the current Indigenous education policy environment is focused heavily on ‘Closing the Gap’, emphasising the urgent need for significant improvement of educational outcomes for Indigenous young people. The findings from this study propose that flexi schools are playing a significant role in supporting Indigenous young people to remain engaged in education, yet there remains a limited focus on this within the literature and education policy. Second, the high participation rates of Indigenous young people and staff suggest an urgent need to explore this context through research. Further research will assist in understanding the culture of the flexi school context. Research should also explore why a high number of Indigenous young people and staff members participate in this educational context and how this could influence the approach to engagement of Indigenous young people in conventional school settings.

Despite the end of colonialism, Zimbabwean rural school teachers still find themselves trapped in the colonial pedagogic practices that undervalue the importance of rural school children's experiential knowledge in science. This article explores the beliefs and attitudes of rural primary teachers towards incorporating Indigenous knowledge and Indigenous teaching practices in science education. A case study of 10 teachers in a rural school in Zimbabwe was conducted using the observation method which was complimented with a semi-structured interview. Twenty video recordings were carried out while the teachers were conducting science lessons. Classroom interactions and communications were vividly captured and analysed, while interviews were conducted after observations to capture explanatory details that may not have been apparent during video recordings. Inductive data analysis focusing on themes relating to teachers' views and practices yielded rich and informative details. Findings indicate that teachers are reluctant to integrate Indigenous knowledge and teaching techniques as pedagogical tools. The attitudes are a result of systemic and institutional expectations on teachers.

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.

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.

Indigenous Studies can be both exciting and challenging for teachers and students. This article will examine how an existing learning theory can be harnessed to help teachers better understand these challenges and manage some frequently seen student behaviours. Much of the discussion in Indigenous Studies pedagogy to date has focused on the curriculum and what we should be teaching, with a growing body of literature, for example, related to the inclusion of Indigenous Knowledges. However, there is less written about how students learn in Indigenous Studies. Drawing on the notion of the Cultural Interface and the ‘zone of proximal development’ to highlight the complexity of Indigenous Studies classrooms as a site of necessary struggle for students, the article considers possibilities for reconceptualising and reorienting teaching. The paper explores using the threshold concepts framework to gather evidence about how students learn or indeed don't learn, in Indigenous Studies. Threshold concepts are key ideas, critical to mastering discipline specific knowledge, which facilitate students’ ability to think like a discipline experts.

In Australia, the ‘remote education system’ presents itself as a simple system where the right inputs, such as quality teachers and leaders will engender the outputs that have been set by the system, such as certain levels of English literacy and numeracy. The system has measures in place, including national testing, to report on its success. For the most part, this system seems to be working quite well. However, this modelling breaks down when the education system of remote Australia is presented. This remote system is presented in much of the literature and in the press, as disadvantaged, under-resourced and underperforming. Reported results indicate that current activities are not bringing the desired outcomes. The so-called mainstream system makes adjustments using its model of input to output, but without success. There is a clear need for change. Just what this change might look like is the focus of this article. Theorising in this space is considered from two positions; the first being the published work of a number of Indigenous Australian educators and leaders writing in this space; the second, a consideration of western theorising using complex adaptive systems. Throughout the article, a metaphor of ‘red dirt thinking’ is applied as a mechanism to ground the thinking in the lives and lands of the Aboriginal and Torres Strait Islander peoples of remote Australia.