In the context of a stark discrepancy in the educational outcomes of Aboriginal Australians compared to non-Aboriginal Australians, this article aims to contribute the voices of rural Aboriginal high school students to the discourse. This article utilises an appreciative enquiry approach to analyse the opinions and aspirations of 12 Aboriginal high school students in a South Australian regional centre. Drawing on student perspectives from semi-structured interviews, this article contributes to and contextualises the growing body of literature regarding educational aspirations. It demonstrates how rurality influences a complex system of intrinsic attributes, relationship networks and contextual factors. It offers an important counterpoint to discourses surrounding academic disadvantage and highlights the lived experience of rural Aboriginal Australians.

Campfire sessions are springing up at conferences and educational institutes as an alternative to PowerPoint presentation workshops. As an educational tool, the campfire session is presented as innovative pedagogy, yet sitting around an open fire, telling stories, talking and ‘yarning’ has long been practised in Indigenous societies. This paper reflects on story-telling as an Indigenous educational method with a focus on traditional Māori society in Aotearoa/New Zealand. More specifically, the authors reflect on a campfire session facilitated at the Ako (reciprocal teaching and learning) Aotearoa (Māori name for New Zealand) Conference in Christchurch in November 2018. The campfire session was designed to draw on participants' experiences and stories of biculturalism and their own bicultural journeys. Its intention was to enable participants to explore what it means to be bicultural in Aotearoa/New Zealand and how being bicultural manifests in practices of ako across a range of disciplines and fields of practice. The paper endeavours to be an instructional article for educators interested in experimenting with the Indigenous teaching method of campfire sessions. Detailed explanations and descriptions of the campfire method are provided to assist teachers to design their own campfire sessions. The campfire method was well received by the initial audience, as evidenced by their full engagement and participation. All participants fed back that they felt enabled to design their own campfire sessions. The main benefit of this method is its engagement and appreciation of Indigenous wisdom. The main challenge is its unpredictability as just like fire, it can produce a wonderful warmth and transformation, but also engender inflamed discussions. It requires skilful facilitation and appreciation of potentially diverse views and opinions.

This paper explores the unique challenges, experiences and circumstances that enable and/or constrain non-Aboriginal teachers involved in teaching the Stage 6 Aboriginal Studies syllabus in the New South Wales (NSW) curriculum (2010). Drawing on the yarning inquiry methodology of Bessarab and Ng'andu, seven semi-structured interviews were conducted with Aboriginal and non-Aboriginal Aboriginal Studies teachers to open a powerful and insightful dialogue pertaining to the complexities and challenges for non-Aboriginal teachers teaching in the Aboriginal Studies space. Interview data identified key issues, strategies and themes relating to how non-Aboriginal teachers of Aboriginal Studies negotiate and operate in highly contested knowledge spaces, their roles and responsibilities as social justice educators and their capacity to enact substantive change within and beyond the Aboriginal Studies classroom. Nakata's cultural interface theory provides a useful tool for data analysis as Aboriginal Studies sits squarely at the centre of this interface. The findings provide valuable insights and practical recommendations for aspiring and current non-Aboriginal Aboriginal Studies teachers seeking to develop a clearer understanding of their, thus far under-researched, roles within the classroom, whilst opening an intriguing dialogue pertaining to the future of Aboriginal Studies in schools and its place within Australia's broader movement for conciliation.

This paper explores the possibilities of designing a Wik pedagogy, drawing on the language and culture of the remote community of Aurukun on Cape York. The research was inspired by the emergence of Aboriginal pedagogy theory in recent decades, along with a resurgence of interest in cognitive linguistics indicating an undeniable link between language, culture and cognition. We are Aboriginal researchers, relatives with strong family ties in the Aurukun community and beyond. We are bound by community obligations and cultural protocol and so the methodology privileged the local cultural and language orientations that inform Indigenous knowledge production. It involved participating in knowledge transmission in cultural contexts and undertaking a relationally responsive analysis of local language. The methodology enfolded Indigenous standpoint theory, yarning methods and auto-ethnography, a rigorous process that informed the development of a Wik pedagogy. We found that Wik knowledge transmission is embedded across multiple disciplines and modalities, such as weaving, fishing, carving, stories and images in both male and female cultural activities. The observed patterns of these activities revealed an example of a structured learning cycle. Some elements of this proposed Wik pedagogy may be generalisable to other language groups, such as the tendency for listening to be equated with understanding and cognition. This is a feature of many Aboriginal languages and cultures along with narrative, place-based and group-oriented approaches to knowledge transmission. In terms of implications for Indigenous research, the use of Indigenised methods such as umpan and relationally responsive analysis represent potential ways forward in Indigenous standpoint theory and methodologies.

More than 4000 Indigenous Australian students enrol and take up a placement at boarding school each year. While reasons for attending boarding school vary, the impetus for many remote and very remote-dwelling students is restricted secondary educational opportunities in their home communities. A large multi-site study is being undertaken across Queensland to understand the conditions required for these students to be resilient while studying away from home. This paper reports on levels of student satisfaction with Queensland Department of Education's Transition Support Service (TSS) that provide assistance to remote-dwelling Indigenous students in the transition to boarding schools. A survey instrument administered to students included 22 close-ended questions to elicit levels of student satisfaction with TSS. Data were collected electronically using SurveyMonkey™ and analysed in SPSS v24. Descriptive statistics were calculated for variables assessing service support, student perceptions and experiences. A total of 294 primary, secondary and re-engaging students across 21 sites responded. Nearly all primary students (97%) anticipated that TSS would assist their move to boarding school. All secondary students identified that TSS had assisted their transition to boarding school. All re-engaging students agreed that TSS support had increased their capacity to cope when things go wrong. Lower scores related to students’ ability to access TSS when needed. Very high levels of satisfaction with TSS were countered by constraints of distance between TSS and students, and resources available to support the work of TSS. Findings point to the need for equitable provision of transition services in Queensland that emphasise the importance of relationship between service provider and student, and can inform the design of similar transition services across Australia.

This article documents a teaching journey in a 6/7 class with 20 Torres Strait Islander students in the curriculum area of literacy, over the course of one academic year. Specifically, this action research study explores a classroom teacher's efforts to navigate and respond to the prominent teaching model of explicit instruction and culturally responsive teaching, both of which inform policy statements in Far North Queensland. Using a reflective journal, teacher observations, informal student dialogue sessions, yarning circles and student work samples, the first author (D'Aietti) endeavoured to adjust her teaching practice to determine how best to meet her learners' needs. Through on-going critical reflection, engagement with two critical friends and in consultation with a cultural mentorship group, her teaching underwent transformation. One of the key findings of this study was that students want to learn, and for this to occur, teachers must independently navigate the curriculum documents, and in doing so, the explicit instruction model must be re-aligned, re-adjusted and re-positioned to suit Torres Strait Islander student needs.

Aboriginal and Torres Strait Islander health practitioners (Practitioners) have a broad scope of practice and play a pivotal role in addressing health disparities for Aboriginal and Torres Strait Islander people. Practitioners are required to maintain knowledge and skill levels to provide ongoing quality care. However, continuing education (CE) opportunities for Practitioners in regional areas are limited and little is known about the types of CE best suited to Practitioners. This study aimed to identify the CE needs of Practitioners working in a South-East Queensland region in Australia. Participatory action research and appreciative inquiry were combined in this multi-staged study. A local Aboriginal and Torres Strait Islander advisory group provided cultural guidance for the study design and implementation. Supervisors and Practitioners from two Aboriginal Medical Services consented to participate. In stage one of this study, the supervisors were interviewed and the Practitioners contributed to focus groups. The Practitioners prioritised their CE needs in the second study stage using a questionnaire. The participants identified Practitioner CE needs and group 2 listed their career aspirations and the best practitioners were described as ‘Deadly’. The Deadly practitioner had diverse practice knowledge, skills and attributes. The Practitioners had career aspirations beyond their role and a desire to learn. However, their career advancement was stifled by a lack of CE opportunities. CE in regional areas is limited. Practitioners are disadvantaged by exclusion. Enhancing CE opportunities for Practitioners will positively impact the health of regional Aboriginal and Torres Strait Islander communities by building social capital. Therefore, future research on Practitioner roles and CE is needed.

This paper is a retrospective exploration of the long-term and deep-reaching impact of an educational aspirations program, Burunga M Gambay (Learning together) (BMG, 2012), on the career pathways and life-long learning of Aboriginal and Torres Strait Islander high school students. The current project, where are the Ghundus (children)? (2017) follows a phenomenological research design by seeking to describe and interpret the long-term effectiveness of BMG through the experiences of the participants and the career pathways they have followed since the program. Qualitative data were collected through semi-structured interviews and analysed iteratively using nVivo 11. The program influenced the participants positively in four major areas: cultural identity, sharing culture, motivation and future aspirations. Notably, all participants completed senior school and added to their qualifications since school and are currently in paid employment. The implications of these findings suggest that future educational aspirations programs be co-constructed with the community to ensure cultural validity and a sense of connectedness. This will, as a result, ensure that the positive effects of such programs are long-lasting and deep-reaching in the educational outcomes for Aboriginal and Torres Strait Islander peoples.

This paper argues that a component of increasing the rate of Aboriginal and Torres Strait Islander children and youths completing their secondary education is having parents and teachers maintain heightened expectations of these children in achieving this goal. To understand this phenomenon, we investigate the importance of, and discrepancies between, primary caregiver and teacher outlooks regarding Indigenous youths completing year 12. For the purpose of this paper, we adopt the term ‘primary caregiver’ in place of parent. This is because the majority (87.7%) of P1s analysed are the biological mothers with the remainder being close female relatives. P2s analysed are all male, 93.3% are biological fathers; remainder are step-fathers or adoptive fathers. This paper uses quantitative data from the Longitudinal Study of Indigenous Children to measure expectations from parents and teachers of Indigenous children. Results suggest that parents maintain exceptionally high expectations of their children, while teacher's expectations significantly decline over the course of Indigenous children's primary and secondary schooling years. We suggest that relationships and communication between parents and teachers, regarding expectations of students, are important to establishing an equilibrium in expectations of children, and that teachers may benefit from further training to address any underlying biases towards Indigenous children.

This research article addresses an important issue related to how teachers can support Aboriginal secondary school students' learning of science. Drawn from a larger project that investigated the study of vertebrates using Queensland Indigenous knowledges and Montessori Linnaean materials to engage Indigenous secondary school students, this article focuses on the three-staged lessons from that study. Using an Action Research approach and working with participants from one secondary high school in regional Queensland with a high Indigenous population, there were several important findings. First, the materials and the three-staged lessons generated interest in learning Eurocentric science knowledge. Second, repetition, freedom and unhurried inclusion of foreign science knowledges strengthened students' Aboriginal personal identity as well as identities as science learners. Third, privileging of local Aboriginal knowledge and animal language gave rise to meaningful and contextualised Linnaean lessons and culturally responsive practices.

Improving educational outcomes for Pasifika learners is a national priority in New Zealand. Long-standing mathematics achievement differences between Pasifika and non-Pasifika indicate that looking beyond usual pedagogies may be essential for enhancing Pasifika student learning. Culturally sustaining pedagogy, drawing from the cultural experiences and values of Pasifika learners, offers strong potential for enhancing practice, but is, as yet, uncommon in most school settings. This article describes the results of a narrative literature review exploring the potential dance may afford as a culturally sustaining mathematics pedagogy for Pasifika learners. The review incorporates literature published between 2000 and 2018 from within and outside education. Findings include that dance has the potential to provide Pasifika learners with positive mathematical experiences that can enhance learning, engagement, achievement and wellbeing. Furthermore, using Pasifika dance pedagogically may help strengthen these learners' Pasifika cultural identities through connecting learning with cultural values, experiences and traditions. Dance can also provide opportunities for validating and appreciating Pasifika families' funds of knowledge and strengthening home-school partnerships. We describe one example of a dance relevant to secondary school mathematics learning, the sāsā. Implications for educators using dance as a mathematics pedagogy, including cultural and pedagogical challenges, are discussed.

Culturally responsive approaches to schooling (CRS) aim to address pervasive inequities that exist in education. More specifically, CRS practices seek to improve the experiences and academic achievements of marginalised and minoritised learners, such as those from culturally and linguistically diverse backgrounds. In this paper, we consider the possibilities for CRS in the context of Australia where Indigenous students (along with their parents, peers and teachers) are consistently reminded, courtesy of the deficit government policies and ‘close the gap’ rhetoric, that they have the worst educational outcomes of any settler society. This paper does not seek to offer fixed solutions in response to this. Rather, based on shared experience researching and teaching together that draw on CRS, the paper foregrounds a collaborative culturally responsive dialogue between the authors. Together we discuss, deliberate and despair about the state of the education system for Indigenous students, we also remain tentatively hopeful about how CRS might become embedded in teaching and learning, through teacher professional learning, in ways that are relevant to the Australian context.

This research explores media reporting of Indigenous students’ Programme for International Student Assessment (PISA) results in two national and 11 metropolitan Australian newspapers from 2001 to 2015. Of almost 300 articles on PISA, only 10 focused on reporting of Indigenous PISA results. While general or non-Indigenous PISA results featured in media reports, especially at the time of the publication of PISA results, there was overwhelming neglect of Indigenous results and the performance gap. A thematic analysis of articles showed mainstream PISA reporting had critical commentary which is not found in the Indigenous PISA articles. The three themes identified include: a lack of teacher quality in remote and rural schools; the debate on Gonski funding recommendations and the PISA achievement gap between Indigenous and non-Indigenous students. This study concluded the overwhelming neglect is linked to media bias, which continues to drive mainstream media coverage of Indigenous Australians.

This project focused on 45 Indigenous students who attended most often (90–100%) at an Australian urban primary school to identify factors that facilitate high attendance. We analysed student records and to provide student voice, an Indigenous Worker in the school conducted a student questionnaire. Student responses showed friendships, relationships, family stability and resilience were important contributors for high attendance. Administrative data revealed poverty was the only almost universally shared trait. Common characteristics among students were identified at cohort-level. At student-level, no combination or single trait applied to every high-attending student. They showed great diversity. The study school's attendance strategies included increasing cultural inclusion and support for students living in poverty, which positively impacted many students' attendance, although not all. A personalised approach was also required. An Indigenous Worker identified individual student's attendance barriers and tailored solutions. If school-level strategies are ineffective for all students, strategies and policies designed for all of Australia's Indigenous students will also affect only some of the population. Without a personalised approach, Closing the Gap attendance strategies were limited in reach, and ultimately success. Refreshing the Closing the Gap strategy now provides opportunities for attendance strategies to include personalised approaches.

‘Bothways’ was an expression first utilised by Yolŋu educators in the late 1980s to convey the profound intercultural epistemological foundations of Yolŋu society that should also apply to modern Balanda (white) schooling systems. Despite the pressures from national, standardised curriculum and assessment regimes, ‘Bothways’ has not been abandoned by remote Yolŋu communities in the 21st century. In this paper we briefly revisit the first iterations of the ‘Bothways’ philosophy to demonstrate its symmetry with the Yolŋu transculturation heritage (of the Warramiri in particular), developed through many centuries of contact with sea-faring visitors. Lastly, we present data from community research at Gäwa, a Warramiri homeland on Elcho Island, which demonstrates that through a series of ‘multiple balances’, negotiation around issues of bilingual pedagogy, cultural knowledge transmission, parental engagement and student–teacher dynamic continues to renew the ‘Bothways’ approach.

The benefits of school and community partnerships are well documented in government reports and the academic literature. A number of government initiatives have been introduced to actively involve parents and the community in school matters. In addition, various agencies have produced resource kits and guidelines to assist schools and communities to develop and foster partnerships, and partnership agreements. Much of this study has focused on working with Aboriginal peoples. The use of the term, ‘Aboriginal’ in this paper refers to Aboriginal and Torres Strait Islander people. Initiatives such as ‘What Works’ have had some success in building strong Aboriginal community and school partnerships, however, the literature also reveals that despite such initiatives, the levels of success vary from school to school, with some partnerships unable to develop or be sustained. In responding to a gap in the current knowledge, the authors examine the value of school–community partnerships in a rural and remote school where the percentage of Aboriginal Australian students is high. A brief summary of the outcomes of some of the major initiatives with aims to build effective school and community partnerships is provided. This is followed by the findings from a small pilot research study on the implementation of initiatives to build strong school–community relationships in rural and remote Indigenous school settings in Western Australia. The challenges that may inhibit the establishment of successful school–community relationships/collaboration are discussed and suggestions provided on how these challenges can be addressed.

‘Sounds, Words, Aboriginal Language and Yarning’ (SWAY) is a school-based oral language and early literacy programme based on Australian Aboriginal stories, knowledge and culture. It was developed by a multidisciplinary team in collaboration with Australian Aboriginal community members. SWAY aims to strengthen and support the communication skills of educators to facilitate language and literacy development of children in the early school years, particularly Australian Aboriginal children, within rural communities in New South Wales. Key features of SWAY include capacity building of educators and small group speech-language pathology intervention sessions, delivered remotely via telehealth. This study explored educator perceptions of SWAY training, mentoring and implementation, using a mixed methods approach. Findings revealed: use of culturally responsive strategies; positive educator perceptions of the SWAY programme, training and mentoring and positive changes to the confidence and behaviours of educators both supporting language and early literacy development, and embedding Australian Aboriginal perspectives in the classroom. Positive findings support and encourage the ongoing provision of SWAY. Findings also have implications for the future collaborative development and implementation of culturally responsive language and literacy programmes.

The objective of this paper is to explore the learning challenges of a group of first-year Papuan medical students. Perspectives were obtained from a group of Papuan medical students (attaining high and low grades) and Faculty staff (Papuan and Non-Papuan) at the University of Cenderawasih, Indonesia. This qualitative case study research employed semi-structured interviews conducted online via Skype. Data were analysed using a general inductive method and classified into themes to reflect Papuan students' learning challenges. We identified three main themes, namely the individual, the university and the outside environment. We found that these Papuan students were affected by their individual challenges, such as self-perception and the level of their learning and social skills. At the university level, students faced difficulties in adjusting their learning and felt that they were lacking a quiet supportive learning environment. They were also influenced by outside environment factors, such as family and financial concern. Given the wide range of challenges faced by Papuan medical students, Faculty development initiatives incorporating cultural responsiveness into the curriculum and wider government support are crucial for the successful educational advancement of Papuan medical students, which ultimately leads to better health outcomes for the Indigenous people of Papua.

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.

This case study details the impacts of an Aboriginal-led adult literacy campaign in Brewarrina between 2015 and 2017. Forming part of a wider investigation into literacy as a social determinant of health, the study explores the relationship between involvement in the literacy campaign and the capacity of graduates to take greater control of the conditions affecting their lives. Empowerment is used here as the central explanatory construct despite robust criticism of theoretical slippage. We argue that empowerment remains relevant particularly in the context of ongoing and entrenched disenfranchisement of the low-literate in Australian Aboriginal communities. Drawing on in-depth ‘yarning’ interviews, we find strong evidence of individual empowerment among graduates of the adult literacy campaign, particularly in terms of increased self-control and confidence. However, collective change such as increased participation and organisation at the community level is less apparent. This finding underscores two important aspects of empowerment. Firstly, like learning to read and write, the task of regaining personal and collective power can be a slow and difficult undertaking. Secondly, achieving empowerment is intimately linked to addressing the causes of disempowerment. This ultimately means tackling those power relations which impact choices, opportunities and well-being beyond the borders of individual's lives and communities.