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The purpose of this conceptual paper is to posit a possible reason why non-Indigenous educators are seen to be 'cautious' in their pedagogic engagement with First Nations perspectives in curriculum, why interventions and programmess around reconciliation and truth-telling have limited traction in affecting change in school culture, and why the Australian education system is constructed to be, and remains, largely hostile to First Nations Peoples and perspectives. Despite several decades of studies exploring these phenomena and concerted efforts to 'fix the problem', there has been a systemic failure to shift discourses and practice beyond the completely absent, tokenistic, or superficial inclusion of First Nations narratives in Australian education. We argue that power-knowledge relations of settler-colonial discourses are fundamentally at play and that by examining how disciplinarity and settler-colonial frameworks of knowledge control operate in education, we conceptualize a possible reason to the pedagogical challenges faced in the decision-making and integration of First Nations narratives in curriculum. [ABSTRACT FROM AUTHOR]

The purpose of this article is to present a problematising and exploration of how teachers educated within settler-colonial systems are positioned to analyse critically and resist whitewashed curriculum when planning for school-based learning. Since the 2013 implementation of the Australian Curriculum: History, Aboriginal and Torres Strait Islander studies have been a mandatory, albeit subsidiary, focus area of study. While publications have explored the purpose of, the need for, and the possibilities offered up by cross-curriculum education, very little attention has been paid to how curriculum is enacted within schools. Through a poststructuralist lens, and a non-Indigenous researcher positioning, this article illuminates a discursive analysis of ways in which six history teachers in Victoria, Australia, perform their subject positioning along a continuum of compliance–resistance within the Australian education system. [ABSTRACT FROM AUTHOR]

Non-Indigenous-led organizations and education programs have long been criticized for sanitized teachings of Aboriginal perspectives in history, while scholarship touts the transformative benefits offered up via decolonial and immersive pedagogical approaches. In this case study, we explore the impact of a cross-cultural venture, titled Hidden Histories: The Wadawurrung People, between a living history museum, the local Aboriginal community, and a regional university on teacher preparedness to incorporate Aboriginal perspectives in history curricula. Through a cultural interface lens, we examine the ontological and epistemological developments of 112 preservice teachers postinteraction with an intercultural digital-kinaesthetic education tool. Our findings suggest that PSTs enjoy engaging with the tool, yet while on site, they prefer to immerse themselves in the museum environment. Our findings indicate also, however, that the tool is an accessible cross-cultural predatory tool that encourages a lifelong commitment to integrating Aboriginal perspectives in history curricula. [ABSTRACT FROM AUTHOR]

This paper discusses a cross-cultural pedagogical approach, couched in a theory–practice nexus, used at a Victorian regional university to guide non-Indigenous pre-service teachers’ (PSTs) engagement with Aboriginal and Torres Strait Islander perspectives and cultures. We have drawn on qualitative and statistical data, and current issues in Australian and international literature, to explore the relevance and success suggested by data from this cross-cultural pedagogical approach, in particular the notion of teacher ethnicity in racialised spaces. In doing so, we have addressed recent sentiments about a lack of quantitative and qualitative research that explores inclusion of Aboriginal and Torres Strait Islander content and discussions of ways in which tertiary educators construct and influence teachings about Aboriginal and Torres Strait Islander cultures. It is anticipated that this paper will generate further dialogue and research-based evidence on ways in which other tertiary education providers may draw on cross-cultural theories to guide inclusion of Aboriginal and Torres Strait Islander content and perspectives in PST education courses. [ABSTRACT FROM PUBLISHER]