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This paper relates Indigenous Peoples' moral philosophies to modern Western ethical thinking that is evident in leading contemporary theories of educative leadership. It introduces Indigenous ethics in general and explains the philosophical research methodology used. It then reports Celtic, Maori, North American Indian and Canadian First Nations, Australian Aboriginal and Emirati ethical frameworks in greater detail and relates them to modern Western ethics prominent in contemporary theories of transformational, instructional, distributed, and ethical leadership. It finds that Indigenous philosophies emphasise the interconnectedness of humans and nature, spirituality in ethical decision-making, and collectivism, while Western frameworks often prioritise individualism and separate the spiritual from the secular. It suggests that leaders consider incorporating Indigenous perspectives on sustainability, social responsibility, and spirituality into curricula and educational practices, promoting global citizenship and ethical awareness. This will entail recognising customary laws and traditions, supporting decolonisation efforts, and ensuring accurate representation of Indigenous knowledge. By fostering mutual respect and understanding of diverse ethical traditions, educative leaders can create more inclusive, equitable educational environments that value the contributions of both Indigenous and Western moral philosophies.

This paper outlines the development of a new Indigenous research methodology: Indigenous Literature Re-view Methodology (ILRM). In the rejection of the idea that Western, dominant forms of research 'about' Indigenous peoples are most valid, ILRM was developed with aims to research in ways that give greater emphasis to Indigenous voices and knowledges, foregrounding Indigenous ways of being, doing and knowing. The advantages of ILRM include identifying themes as 'relevant' as opposed to 'common'. This method is based on relatedness, which is framed by Aboriginal ontology, axiology and epistemology, or ways of being, ways of doing and ways of knowing. Describing and employing ILRM to re-view Indigenous Australian boarding school literature, it was found there is a modest but robust body of research that has emerged in the past 20 years. Sixty-six written sources (i.e. journal articles, reports, theses and books) which were published in 2000 onwards and focussed on a topic of contemporary Indigenous boarding schooling were analysed. Sources that included a chapter or section on boarding as part of a publication focussed on other topics were not included in this re-view. Seven major themes emerged, including home, student experience, transitions, access, staff, health and evaluation. This paper focusses on the development and use of ILRM as an Indigenous methodology for researchers in Indigenous fields of study.

A multitude of educational programs attempt to facilitate young people's engagement with ideas and practices of active citizenship. For young Aboriginal and Torres Strait Islander or Indigenous people in Australia, such interventions are often subject to complex experiences of senses of belonging and non-belonging. This paper responds to calls from researchers to develop better understandings of young Indigenous people's own senses and practices of belonging and to better understand the ways in which these perspectives and practices are spatially influenced at the level of local communities, 'country' and cultural groupings, and within larger state, national or transnational settings. Their testimonies illustrate the tensions that young Indigenous people must navigate in a settler colony that has never truly recognised Indigenous sovereignty but show that sovereignty remains intact. Focus groups were conducted with 58 young Indigenous people in Melbourne and regional Victoria who were participating in an Indigenous youth leadership program designed to foster formal and informal active citizenship practices, and to nurture a strong, affirming sense of Indigenous identity. The testimonies of these participants provide valuable insights into educational sites as spaces in which young people experience a spectrum of weak to strong senses of belonging. They also provide insights into the possibilities of engaging the challenges faced by many young Indigenous people in educational settings, challenges that include race discordance and exclusion, deficit discourses and gaps and distances in educational practice. They highlight the need to recognise the aspirations of young Indigenous people and the capacities of colonial education systems to meet them, and the imperative to celebrate young Indigenous identities in meaningful, non-tokenistic ways.

This paper explores children's understandings of Acknowledgement to Country practices and Aboriginal knowledges. Guided by the relational lenses of respect, responsibility and reciprocity, we conducted focus groups with children across five Australian early education centres. We found that Acknowledgement practices were evident through recitation of their Acknowledgement to Country, engaging with artefacts, and/or discussion of artworks. Secondly, children demonstrated emerging understandings about place names, the symbolic use of flags for places and people, and Australian plants and animals. Thirdly, Aboriginal cultures as living cultures were evident in temporal discussions about people and culture. Finally, imaginative play implied efforts to make sense of Aboriginal concepts and language. Across the study, children were active in experimenting with ideas in their own meaning making. Acknowledgement to Country was not a moment in the day; rather, it was embedded throughout the day through routines, storytelling, play and creative activities, all designed to foster learning.

Inclusive education is of considerable significance in Australia being politically recognised and promoted by federal and state governments. However, literature suggests conceptual gaps have contributed to a limited understanding by policy makers and practitioners concerning 'what is' and 'who needs' inclusion. The research this paper reports explores what type of inclusiveness multilingual students have experienced in an Australian university teacher education programme. The data were collected through semi-structured interviews with a group of pre-service teachers with overseas education backgrounds and their Anglophone academic course lecturers. An integrated inclusion model was employed in the data analysis. The research found that the teacher educators exercised efforts to demonstrate inclusiveness to this group from physical, social and psychological perspectives. However, the prior educational experience and existing knowledge of these students were ignored, either consciously or unconsciously and they were often regarded intellectually 'less able' than their Anglophone peers. This paper argues that engaging multilingual students from the standpoint of intellectual equality is the key to advancing inclusive teacher education in multilingual and multicultural Australia.

The "boy turn" in research on gender and education has sought to understand how social practices and schooling contribute to the process of orientation to particular identities. This paper applies the theories of affect to explore the story of an underprivileged, low-achieving Samoan boy, as he engaged with learning Chinese in an Australian primary school classroom. Through an ethnographic lens, observational, journal entry and interview data reveal that learner identity is not a fixed thing; rather, it is contradictory in nature and constantly impacted by curricular and pedagogic regimes. In this paper, I argue that pedagogic practices, which appear to generate affects and open up spaces for embodying a desire to learn, need to be brought to the fore in classrooms. Research on the affective dimensions of boyhood can add to our understanding of boys' experiences with learning and learner identity, so as to positively influence educational practice today.

Growing interest in Pacific issues has meant a surge in Pacific research across the globe. Sadly, some research on Pacific people has been done without Pacific knowledge, wisdom and culture. As Pacific researchers, we understand the importance of outputs that interweave our ancestral and cultural wisdom, whilst centring and privileging our people's narratives. Through the birth of our Moanaroa Pacific Research group, we explore the importance of a research collective which decolonises and re indigenises research as we know it.

International literature has recognised the importance of education research with Pacific learners. In an Australian context, the early years learning framework for Australia and the Australian curriculum emphasise that education sectors should work towards cultivating respect for cultural diversity and to develop intercultural understanding and intercultural capabilities. As such, the call to better understand the cultural complexities that underpins Pacific learners and their interactions with educational processes remains pertinent. This scoping review offers an important synthesis of empirical research on the educational successes and challenges of Pacific learners in Australian educational settings from 2010 to 2021. While this study offers critical insights for teacher education and research, the findings also revealed paucities in education research with Pacific learners. Thereby, propositions for future and ongoing education research with Pacific learners in Australia are offered in this article.

In Aotearoa New Zealand and Australia work is ongoing to upskill teachers in culturally responsive practice as a way of addressing inequalities for Maori and Aboriginal students (Macfarlane, 2004; Morrison et al., 2019). Through supplementary materials to the New Zealand Curriculum, such as Tataiako and The Hikairo Schema (New Zealand Ministry of Education & New Zealand Teachers Council, 2011; Ratima et al., 2020), cultural competencies and culturally responsive teaching and learning practices have been schematised. Internationally, student agency has been theorised in the context of addressing inequities in learning outcomes (Toshalis & Nakkula, 2012). Many of the teaching practices embedded in active music-making approaches, such as Orff and Kodály, are characteristically agentic. However, for a number of reasons, specialist teachers in primary schools may be isolated from current educational philosophical trends and imperatives. Drawing on the literatures of culturally responsive practice and student agency, this article identifies themes that resonate with and potentially enhance active music-making in the classroom. Based on years of practice as a classroom teacher and my current role as an Orff-trained primary music specialist, I offer examples of ways music teachers can enhance student agency informed by cultural competencies. These include approaches to group and individual tasks, cross-curricular creative projects, sourcing and curating content and integrating digital learning.

While attempts to decolonise the school curriculum have been ongoing since the 1970s, the recent Black Lives Matter protests around the world have drawn urgent attention to the vast inequities faced by Black and First Nations peoples and people of colour. Decolonising education and other public institutions has become a front-line public concern around the world. In this article, we argue that poetry offers generative possibilities for the decolonisation of Australian high school (and university) curricula. Inspired by Aboriginal and Torres Strait Islander approaches to knowledge creation as "intergenerational," "iterative" and "intercultural," and by postcolonial and decolonial theories, we explore ways in which poetry events can begin decolonising and diversifying the school curriculum. We suggest that poetry creates spaces for deep listening with the heart ("dadirri") that can promote truth-telling about colonial histories and the strengths, achievements and contributions of First Nations Australians. These decolonising efforts underpin the "Wandiny" (Gathering Together) -- Listen With the Heart: Uniting Nations Through Poetry research that we discuss in this article. In these ways, we argue that decolonised curricula create the conditions for cognitive justice in schooling that is an important precursor to other forms of social justice, such as equality, diversity and inclusion.

Evidence shows that when young children's diverse language heritages are valued and supported, there are benefits for their linguistic and conceptual development, their sense of identity and their learning. However, there are few early learning settings in Australia which nurture young children's bilingual repertoires. And, while it is well established that early childhood is a critical period for first and second language acquisition, there is a lack of empirical research available on children's bilingual development in institutional early childhood education and care. Against this backdrop, our article reports on a study of a bilingual Samoan community kindergarten (a'oga amata) in southeast Queensland. In this paper, we focus on how the a'oga amata supported the maintenance of the children's heritage language and culture. We explore language use in the a'oga amata, the cultural values underpinning the educators' practices, and the positive responses of the children and parents in the study. We also examine the constraints on the community leaders and educators' efforts to create an authentic bilingual experience in this English-dominant environment. Finally, we revisit the notion of safe spaces for young bilingual learners (Conteh & Brock, 2011) and rearticulate the need for clear language policies that support heritage language education.

This article shines a light on a little-known cohort of higher education participants, mature-aged students in, and from, regional and remote Australia -- the focus of a National Centre for Student Equity in Higher Education mixed-methods study. Notable patterns were found in the quantitative data; for instance, compared to their metropolitan counterparts, higher proportions of regional and remote students were older, female, from low socio-economic status areas, Aboriginal and Torres Strait Islander, and studied online and/or part-time. The presentation of four vignettes from the interviews uncovers the stories behind the numbers, revealing students' diverse and complex circumstances; two of the students shared experiences of facing systemic obstacles, while the other two described receiving invaluable institutional support. The obstacles can be attributed to systems designed for "ideal", "implied" and "traditional" students, and entrenched attitudes that privilege some "types" of students over others and limit the aim of full participation for all students.

In Australia, there are numerous outreach initiatives run by universities for Indigenous high school students that attempt to elevate aspirations of Indigenous students to go to university. The theoretical case for these initiatives is strong as much data exists surrounding the barriers Indigenous students face in entering university. However, the research and evidence base for these equity programs remains largely underdeveloped and limited (Bennett et al., 2015). Drawing on findings from interviews with Indigenous university students as part of a National Centre for Student Equity in Higher Education (NCSEHE) Equity Fellowship, this paper identifies what works and what areas to strengthen in Indigenous specific outreach programs. The paper concludes by discussing the development of strategies and resources to build the evidence base of effective outreach activities for Indigenous students. [This first page of the PDF is incorrectly numbered, one (1). The correct page number for the first page of this article is 8.]

Given the current impact of COVID-19, the learning experiences of Pasifika students within tertiary education has implicated their social and emotional wellbeing. Engaging in a Tongan learning approach, such as "fakalukuluku," can present a viable learning practice for tertiary students' learning experiences. This paper presents the perspectives of four Tongan-born and raised researchers and educators who completed their tertiary education in Aotearoa New Zealand. Based on our experiences and reflections, we propose the Tongan concept of "fakalukuluku" as an approach to help elevate students' academic achievement in tertiary education. Our paper conceptualises and unfolds perspectives of "fakalukuluku," as a cultural practice that is appropriate, collaborative, and accorded learning stability because of its spiritual dimensions as being paramount to students' success. We propose that a strong family and community support, the utilising of university learning support and the students' spiritual beliefs can help Tongan students in tertiary education succeed.

Aboriginal English, the language many Aboriginal and Torres Strait Islander students bring to the classroom, represents the introduction of significant change into the English language. It is the argument of this paper that the linguistic, social and cultural facts associated with the distinctiveness of Aboriginal English need to be taken into account in the English language education of both Aboriginal/Torres Strait Islander and non-Indigenous students in Australia. The paper illustrates seven significant changes of expression which Aboriginal English has made possible in English. It then proposes a "responsive pedagogy" to represent a realistic and respectful pedagogical response to the linguistic, social and cultural change which underlies Aboriginal English, drawing on current literature on second language and dialect acquisition and making frequent reference to materials which have been developed to support such pedagogy. It is implied that only with a pedagogy responding to Aboriginal English as it is, and to its speakers, will a viable English medium education for Aboriginal and Torres Strait Islander people be enabled.

Using auto-ethnography, I write my story as Mexican international student in the role of pre-service teacher in Australia. I focus on exploring my socio-political status and its relationship to assuming a position to respond to education policies about working with students from Aboriginal and Torres Strait Islander backgrounds, and teaching Aboriginal and Torres Strait Islander content. I argue that assuming a position to respond to these policies as international pre-service teacher is overlapped with a multi-layered process in which epistemological deliberation occur as a consequence of being in a state of constant position shifting. Anzaldúa's Coyolxauqui imperative and Martin's Relatedness theory are used to analyse the structural conditions that framed the epistemological challenges that I encountered. I suggest a process to support international pre-service teachers who are ethnic minorities to assume a position in relation to these policies. Recommendations for potential further research are outlined.

This paper describes how an action research process, centred around a professional development program for teaching critical thinking, enabled teachers in a specialised program for high-achieving Aboriginal and Torres Strait Islander students (Solid Pathways) to develop their pedagogical practices to support student cognition. It argues that a well-structured action research approach supports and enables teachers to link theory to practice in developing their pedagogy, especially where such development implies a shift away from content and curriculum-oriented pedagogy. Principal among these mechanisms are the grounding of practice in theory, well-designed practical activities, special materials that help bridge theory and practice, and collaboration among practitioners in undertaking transformative pedagogical change. The conclusions from this study support the claim that these four key mechanisms are crucial to the implementation of a critical thinking pedagogy and describe how action research can support the advent of such mechanisms into pedagogical development programs that have the capacity to contribute to significant and sustainable change. Overall, findings suggest that where support of student cognition is the goal, pedagogical development predicated on theory and focused on independent practice in a culture of collegial collaboration and dialogue, works best to create sustainable practices of teaching for thinking.

The principles of equity and justice do not often receive the attention they deserve in leadership practice. In order to ensure a shared prosperous future for all, leadership education must place the ethical values of equity and justice at the center of leadership processes and practices. The Sustainable Development Goal (SDG) framework includes principles of equity and justice and is a useful pedagogical tool for student leadership education. Australian Aboriginal and Torres Straits Islander women leadership practice is exemplified in this article to demonstrate ethical leadership, in alignment with the SDGs.

Inspired by a desire to explore ways in which non-Indigenous Australians can meaningfully connect with Aboriginal and Torres Strait Islander peoples, this article reflects on my doctoral studies and the role educators can have in holding space for First Nations peoples to directly contribute toward the creation of mutually rewarding teaching and learning experiences. It specifically evaluates the processes involved in establishing and implementing a project centered on my senior secondary music class as the students engaged in the collaborative reworking of two songs shared by Ngiyampaa composer and dancer, Peter Williams. The article is intentionally reflexive as it interrogates the journey and motivations behind conducting the study. As a non-Indigenous teacher-researcher, I table three foundational pillars behind my personal growth in understanding Aboriginal and Torres Strait Islander histories and cultures: the music, the academic literature, and most importantly, the local community. The article then discusses the challenges and factors that lead to the success of the musical interactions in the doctoral study--a process understood as co-composition--and critically, the transformative learning experiences gained as reciprocal relationships were forged during various stages of the project. Rather than promoting co-composition as a pedagogical strategy, this article encourages a heuristic approach to increased and effective inclusion of Aboriginal and Torres Strait Islander music in secondary music classes. By setting out in autoethnographic form the experience of implementing a considered, decolonial, and ethical approach to learning from and through Aboriginal and Torres Strait Islander music, I hope to encourage educators to imagine themselves in a narrative of their own, one that includes their students and members of the local First Nations community, leading to rich and rewarding musical collaborations and ongoing fruitful relationships.

Reflecting an international shift from punitive to more rehabilitative responses to youth offending, many Australian youth justice systems are undergoing significant revision and reform. The urgency of these changes are intensified by longstanding inequities pertaining to the gross overrepresentation of Aboriginal and Torres Strait Islander youth and documented violations of human rights within Australian youth detention centres. As state and territory jurisdictions strive towards more child-centred practices, music programmes have been seen to provide transformative experiences for incarcerated young people through opportunities to express themselves and form positive relationships with others. In considering the potentials of music programmes to contribute towards such a child-centred youth justice 'solution', this article reports a poststructural policy analysis of Australian youth justice policy texts that "produce" child-centredness in particular ways. Music programmes are thus positioned as inherently political endeavours that hold potential to reinforce or disrupt policy problems, with implications for equity and justice.

In this article, we offer a survey of histories of education in the region commonly known as 'Oceania', which broadly encompasses the subregions today known as Australia, New Zealand/Aotearoa, Melanesia, Micronesia and Polynesia. The first part of this article addresses 'the history of education in Oceania' as a topic of both interest and omission. In the second part of this article, we attend to the question of how Oceania was crucial to the formation of northern and western European systems of scientific knowledge. Overall, we propose that working with 'Oceania' as a frame of vision in the history of education has the potential not only to address some big gaps in the literature, but also to productively challenge some of our field's foundational narratives about progress, land, nations, system-building, and colonialism.

Most Indigenous peoples live in urban and regional locations across Australia and no longer speak their traditional languages fluently. Instead contact languages, creoles and dialects, are widely spoken. In many educational settings, educators may know little about the first languages of the Indigenous children they teach, and not recognise these as different languages or dialects. Consequently, these students may not be treated as second language learners of Standard Australian English (SAE) and their language learning requirements are not considered. From a sociocultural perspective, language is crucial to students' learning. In this paper, we quantitatively analyse the SAE learning needs of Indigenous primary school aged children in Far North Queensland using oral elicited imitation of simple sentences in SAE as a research method. Using one-way ANOVA, the results are compared with native monolingual SAE speakers showing significant differences between the two. This finding has important implications for classroom teaching practices and educational policies.

In this position paper we consider the significance of global climate activism by children and young people in the light of ongoing western adult-centric policies and educational practices that largely continue to exclude Indigenous perspectives. Reflecting on the implications of this hegemony in the face of the convergent crises of climate and COVID-19 and concomitant exacerbations of social inequities, we acknowledge the impact of this reality on the emotional wellbeing of children, young people and Indigenous peoples, many of whom may be encountering an overwhelming sense of existential trauma and ecological grief. Drawing on our previous research we provide examples of early childhood pedagogies which resonate Indigenous values of relationality. These include trust in children's judgement in managing risks, fostering a sense of collective pride and identity, and affirming accountability to the wider collectivity of humans and more-than-human entities. We suggest that such grounding in local Indigenous onto-epistemologies can provide inspiration for educational programmes, including environmental education and education for sustainability, as well as for local governance.

This article explores the perspectives of participants from a partnership established between Western Sydney University (WSU) and the National Rugby League (NRL), a large and multifaceted international sporting organization. Ten students from WSU's Pasifika Achievement to Higher Education (PATHE) initiative took part in an internship program with the NRL. This program sought to bolster Pacific cultural awareness, and consider how PATHE interns developed learning outcomes and experiences whilst interacting and encouraging positive relationships between the NRL and its community groups. Four NRL staff members who acted as the intern's supervisors also took part in this partnership. The implications of this research are three-fold -- strong partnerships between universities and industry partners are vital for effective work-integrated learning; the development and upholding of Indigenous and Pacific platforms and spaces are important to increase cultural awareness; and to foster such developments, universities and industry partners need to demonstrate clear leadership.

Knowledge of Aboriginal and Torres Strait Islander histories and cultures presents opportunities for geography students to learn about holistic belief systems that are spiritually and intellectually connected to the land, sea, sky and waterways. One means that geographers use to examine these connections is through the notion of relational space. In this article, the space occupied by Gweagal inhabitants of Kamay/Botany Bay, circa 1770, is presented in relational terms. By way of contrast, absolute space is emphasised in the context of James Cook's expedition two hundred and fifty years ago. Of course, both absolute and relational space are co-present in both contexts.

Language practices represent significant barriers to engagement in higher education for many learners from traditionally underrepresented backgrounds. In Australia, such students may be Aboriginal and Torres Strait Islander learners, students from rural and remote locations, learners who are the first in their family to access higher education, from non-English speaking backgrounds, learners with interrupted schooling due to refugee or asylum seeker experiences, or first language speakers of English dialects that vary from the dominant forms privileged in the academy. While subject-specialist language and engagement with text can present ongoing challenges for many learners, such linguistic barriers--and the practical implications for academics engaged in teaching--often receive limited attention in institutional policy. This article reports on research that sought to critically examine how ten academics from different disciplines and university contexts perceive their role in the linguistically diversified academy, particularly but not exclusively, in relation to students from traditionally underrepresented backgrounds. The experiences of the ten academics who contributed to this research offer a useful vantage point from which to consider the various ways in which language may be conceptualized in higher education, the possibilities for embedding linguistic support in content area instruction, and the need to ensure tailored and responsive language assistance for learners throughout their studies.

What is regenerative learning in Australian higher education? This paper addresses the intersecting crises of climate, species loss and injustice; often called a conceptual emergency. We tackle the problem of disciplinary compartmentalisation, preventing integration of important related concepts. The particular case is separation of the Australian Curriculum Cross-curriculum Priorities at school and university for teaching, learning and research purposes. We are concerned with two of the three: sustainability, and Aboriginal and Torres Strait Islander histories and cultures. The project generates significant conceptual linkages, which strengthen sustainability with Indigenous histories and cultures. The linked concepts have the potential to re-centre Indigenous knowledge systems and knowledge holders in Australian higher education for sustainability. The interconnectedness facilitates learning of, for and through regenerative cultures, which are healing and wellbeing-oriented. Centring Indigenous histories, concepts and wisdom in sustainability education will reveal deeper meanings such as communicative ways of understanding worlds. These have multiple applications in teaching and learning, and improved outcomes in practice. Each case study presented in this paper utilises a decolonising, regenerative research method for answering research questions. The methods challenge Western, colonising power relationships that continue to act upon Indigenous lived experience; enable communicative relations with more than human worlds and are transformative. Together, they value experience, the collective, being creative, narrative, justice, ways of knowing and responding to sentient, animate places. In this paper, decolonising ways of working towards regenerative futures foreground Indigenous ways of knowing, being, valuing and doing, revealing Indigenous knowledge making for contemporary contexts.

This article reveals the complexities of Indigenous students navigating the neoliberal model of education through an examination of Maori transitions into higher education contexts in Aotearoa New Zealand. In a recently completed doctoral study, the lived transition experiences of Indigenous Maori higher education students were critically investigated from a student voice perspective. Data were collected and analysed through repeated semi-structured interviews, focus groups and visual stories in a semi-longitudinal study with 20 Maori students enrolled in a wananga, a polytechnic and a university. Using a Bourdieuan theoretical framework for analysis, findings revealed that participants experienced their transition as a journey. Students perpetually evolved their identities and agency in relation to the tertiary education environments and social structures they encountered which supported or constrained transition experiences. Within wananga, participants felt their Maori cultural identity was highly valued; within polytechnics, there was a sense that Maori culture is included but more could be done; within universities, a need for more inclusive practices to support Maori learner requirements was identified. This empirical research outlines learning for Maori students in higher education, and is a timely addition to knowledge revealing the complexities of teaching in the neoliberal model of higher education with Indigenous people.

Over the past decade Aboriginal and Torres Strait Islander studies and perspectives have been mandated across the Australian national curriculum and all teachers are now required to demonstrate strategies for teaching Aboriginal and Torres Strait Islander students and have a broad knowledge of Aboriginal histories, cultures and languages. This paper describes a project focused on enabling Aboriginal Education Workers (AEWs) to play a critical role in transforming these initiatives into real and sustainable change through authentic, technology-based pedagogy. Indigenous research methodologies and design-based research (DBR) were used to investigate the potential educational roles for AEWs enabled by elearning and new technologies. The project, called "Skilling Up: Improving educational opportunities for AEWs through technology based pedagogy" was funded by the Office of Learning and Teaching. This paper reports on the findings of the study conducted in Western Australia, including pre-study survey results, together with a description of a unit of study to provide opportunities for AEWs to use technologies in their work, and to create authentic digital stories for use in teacher education. The development of design principles for the design of such environments is also discussed.

This paper explores the strengths and limitations of mandatory professional standards for teachers in Australia and Chile, two countries containing colonized societies. First, the paper compares the reality of the countries with a focus on the structure and principles of mandatory professional standards for the professional development of teachers. In Australia, professional standards for teachers includes strategies to teach in Indigenous contexts, highlighting the importance of understanding and respecting the Aboriginal and Torres Strait Islander people and their traditional culture. However, in Chile, the Indigenous education debate is limited. Second, the paper discusses the strengths of approaches used to frame standards within the professional development of teachers. Strengths consider how teacher's expectations are impacted by an improvement in their knowledge of Indigenous. Finally, the paper explores the limitations of the mandatory standards in both. These reveal how diversity encountered among Indigenous cultures in Chile and Australia proves challenging when preparing teachers to perform in a particular Indigenous context. In Chile, teachers need specialized training to develop the necessary skills to work in Indigenous contexts. However, the Chilean standards of teacher professional development present limited guidelines for teaching in these contexts, which impact local language retention and culture. Recognizing the importance of Indigenous Education and inclusion in national policies is crucial. The new challenge for Chilean universities is to improve their teacher education programs for success in Indigenous Education.

This article offers a trans-Tasman critique of approaches to the teaching of history in New Zealand and Australia. Taking knowledge out of place and time and presenting it in textbooks is a conflicted task for schooling in both countries. The disembodiment of knowledge in history books has led students to the proclamation that the teaching of history in schools is 'boring' and irrelevant to their lives. The authors seek a way out of this dilemma in proposing that the teaching of Indigenous history in schools must recognise that Indigenous historical narratives are intimately tied to the ecologies of places -- whether they rural, remote or urban. We propose an approach to teaching history that gets students out of the classroom, and 'into place' alongside Indigenous custodians of local knowledge. This provides a means of creating an affective and emotional sense of 'belonging' to history that textbooks cannot provide.

Projects assisting Aboriginal youth to acquire attributes for effective learning require community or elder mentoring, to ensure learning about culture and history will connect with the skills of the planned project. A Koorie art class at a secondary college in north eastern Victoria, Australia, relies on the positive attributes of mentoring in guiding young students to understand themselves as well as learn skills in Aboriginal art-making. The aim of this article is to discuss the positive attributes of the Koorie artist, since these attributes are crucial to the success of the program. A qualitative study of interviews with class teachers, a deputy principal, a Koorie artist, and students was undertaken as part of a larger project. Participants articulated the essential and positive attributes needed for a Koorie artist or mentor. This article helps understand what particular interpersonal skills, specific knowledge and applied skills are necessary for such a learning project.

Aotearoa New Zealand and Australia are similar in many ways. Both were colonised by English-speaking British settlers, and English is a national language in each country. In recent years, both countries have become destinations for immigrants speaking languages other than English and international fee-paying students. Both have a chequered history of maintaining the languages of the tangata whenua (people of the land) or aboriginal people. However, their histories and educational systems diverge on educational programmes and practices supporting citizens and newcomers from non-English heritage cultural and linguistic backgrounds. The linguistic and cultural histories of these two countries have shaped educational policies and practices that, in turn, have impacted how teachers are prepared to teach in linguistically and culturally heterogeneous classrooms. This paper reviews approaches found to support emergent bilingual learners, and those that research suggests are culturally sustaining. It then compares educational documents from Australia and NZ against principles drawn from this literature. It asks whether supporting the needs of emergent bilingual learners in mainstream classes in these countries emerges as a cultural or linguistic issue.

As a curriculum area, English has been foundational to empire, invasion, and colonisation of Indigenous peoples the world over. It therefore requires considered scholarship to reimagine how to engage with and teach literature in English. In this article, we explore the enduring problem of English and its inheritances, as well as the ways in which Indigenous voices are currently manifest in classroom contexts. We then propose Indigenous relationality as the foundation and frame for new ways to read literature and understand the world. We consider the ways in which Indigenous cli-fi texts refuture relations and invite new modes of reading, focussing specifically on the way the concepts are taken up in Wright's "Carpentaria."

Aspirations are embedded in social alliances and affectively realised. This article presents a longitudinal case study of the support and pastoral care in place for one Samoan-Australian male, Fiamalu, during his final year of compulsory schooling. Fiamalu's path to higher education was precarious for numerous reasons, including losing both his parents in the months preceding his last year of compulsory schooling. Drawing on theories of affect, the analysis focuses on the dynamics of the affective alliance between Fiamalu's elder sister and his year-level coordinator who supported Fiamalu. Fiamalu's story furthers understandings of the diverse ways disadvantaged students can be supported. Furthermore, as Fiamalu was supported, he simultaneously remained committed to supporting those close to him, providing insight into the ways in which support is often reciprocal and intertwined with empathy.

Curriculum initiatives with intercultural educative aims are not uncommon in many schools around the world. This paper argues that these initiatives and their classroom implementation by teachers is strongly impacted and influenced by the prevailing neoliberal context of schooling. The findings of a project working with teachers on implementing the Intercultural Understanding General Capability and the Aboriginal and Torres Strait Islander Histories and Cultures Cross Curriculum Priority of the Australian Curriculum are used to demonstrate the specific ways in which neoliberalism has shaped and defined teachers' work. The neoliberal elements of consumption, individual responsibility, individuals being set adrift from values, surveillance and the illusion of autonomy are used to highlight teachers' approaches to understanding and implementing the curriculum elements in their science classrooms. Teachers in the study saw the potential for enacting social justice in terms of intercultural education in their classrooms but were often hampered in their efforts by prevailing neoliberal discourses influencing their own assumptions and actions, as well as those of the schools they worked in. It is only through interrogation of how neoliberalism impacts on intercultural educative aims that openings for counter-hegemonic activities can be identified.

To ensure that the science, technology, engineering, and mathematics (STEM) workforce of the future is inclusive of diverse peoples and ideas, there is a need to ensure that STEM outreach activities that encourage students into STEM education and careers are inclusive of and provide equity for people from diverse racial/ethnic, socioeconomic, and academic backgrounds. Since 2004, the National Indigenous Science Education Program (NISEP), based at Macquarie University, Sydney, has been using best ethical and inclusion strategies to engage with Australian Aboriginal and Torres Strait Islander school students and their communities. This publication discusses the inclusion and equity strategies utilized by NISEP, including community consultation, student leadership and autonomy, volunteer mentors, and the respectful and best practice use of Indigenous knowledge. These factors have all contributed to NISEP's success in increasing Aboriginal and Torres Strait Islander students' aspiration toward and engagement with secondary and tertiary education. [This article was co-written by the Yaegl Community Elders.]

In this Indigenous/non-Indigenous collaboration, we examine discourses of 'community engagement' in Australia's blueprint education policy, "Through Growth to Achievement: The Report of The Review to Achieve Educational Excellence in Australian Schools." While the report addresses the education sector widely rather than being specifically directed towards Indigenous education, as a significant equity-oriented text it is accountable for responding to the educational inequities that so greatly impact Indigenous students and communities. We begin this paper by reviewing some of the complex historical meanings in educational policy assumed through the term community engagement, followed by an analysis of how Australia's non-Indigenous policy writers have historically constructed Indigenous identities and communities. Drawing on Carol Bacchi's poststructural policy discourse analysis, 'What's the problem represented to be?' we explore the taken-for-granted assumptions about who and what 'community' means including what cause and effect benefits are assumed from community engagement. We propose that colonial legacies are still present in the way 'community engagement' is defined in this influential report and advocate for a policy disruption that utilises Indigenous definitions of community and community engagement.

Contemporary Australian curricula require teachers to promote reconciliation through the teaching of Aboriginal and Torres Strait Islander histories, cultures and languages. Engaging with First Nations knowledges and histories in education comes with a very complex and historically layered legacy. This paper examines the role of education in the ongoing process of colonisation by critically analysing historical and contemporary documents prescribing what Victorian students should learn about First Nations peoples, histories and cultures. These documents are discussed in the context of relevant events and policies, from the Terra Nullius ideologies that dominated curricula until the 1960s, through the growing agenda of self-determination in the 1970-1980s, and into the current swinging pendulum of political agendas. It is argued that contemporary curricula and policies promote reconciliation without embracing the necessary social justice and decolonising ideologies.

The Australian Curriculum provides a warrant for all subject English teachers to enact the Aboriginal and Torres Strait Islander Histories and Cultures Cross-curriculum priority (CCP). This priority is 'designed for all students to engage in reconciliation, respect, and recognition of the world's oldest continuous living cultures' (ACARA, n.d.-a). This paper provides an example of how Ziggy Ramo's video text "Little Things" might be used to achieve some of the subject-specific aims of the English Curriculum while embedding the Aboriginal and Torres Strait Islander Histories and Cultures CCP in subject English. This paper is written by pre-service teachers and teacher educators working together out of university campuses located on Wurundjeri and Wathaurong Country.

There remains significant under representation of Aboriginal and Torres Strait Islander peoples in Australian higher education systems. A number of strategies have been implemented by governments and universities to best support Indigenous students within higher education that have produced varying levels of success in increasing participation, retention and completions. One key strategy is the inclusion of Aboriginal Education Units within universities. The current study aimed to examine students experience and engagement with a range of support services across university, in particular with an Aboriginal Education Unit. Utilising a mixed-method approach, data were collected from 103 students who identified as Aboriginal and/or Torres Strait Islander at The University of Adelaide. Overall, students were most satisfied with support provided by family (70%) and the Aboriginal Education Unit (61%), followed by support provided by university faculties (49%), and the wider university (43%). The main reasons students were accessing the Unit was for academic and tutoring purposes, also rating tutoring as the most beneficial service provided by the Unit. This study highlights the importance of examining and evaluating enablers such as support mechanisms from the student perspective and has demonstrated the significant role Aboriginal Education Units play in the student experience, laying a crucial foundation for targeted support initiatives.

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.

In the journal article "Did DI do it? The impact of a programme designed to improve literacy for Aboriginal and Torres Strait Islander students in remote schools," Guenther and Osborne (2020) compare schoolwide NAPLAN reading scale scores for 25 Very Remote Indigenous schools implementing Direct Instruction through the Flexible Literacy for Remote Primary Schools Program ('Flexible Literacy' or 'the program') with those for 118 Very Remote Indigenous schools not involved with the program, to assert the program has not improved literacy outcomes. Good to Great Schools Australia (GGSA) undertook an analysis of the same school data for Reading, Writing, Spelling and Grammar and Punctuation scores. Our findings contradict theirs. In all areas, schools participating in the program show significant growth compared with all Australian and all Very Remote Indigenous schools. In Reading, schools involved in the program from 2015 to 2017 averaged 124% growth, while the average growth for comparable ages was 19 and 34% for Australian and Very Remote Indigenous schools, respectively. In Grammar and Punctuation schools involved in the program in the same period grew 180%, whilst growth for Australian schools was 15%, and for Very Remote Indigenous schools, 28%. These contrasting results illustrate the importance of evaluating growth to assess the impact of educational programs, rather than achievement alone, particularly in the case of Very Remote Indigenous schools where achievement levels are far below Australian grade levels. Guenther and Osborne's comparison of achievement across schools rather than measuring growth within schools obscures real gains and is misleading. [For Guenther and Osborne's 2020 article, "Did DI Do It? The Impact of a Programme Designed to Improve Literacy for Aboriginal and Torres Strait Islander Students in Remote Schools," see EJ1273977.]

Many Pacific Islanders living in Australia have a high regard for education and have high expectations of the capacity of the school system to provide the learning experiences needed for their children to achieve successful education outcomes. However, there are some challenges to achieving this goal; socio-cultural, financial and physical factors such as limited in-home supports for study time, space or schedules have consistently been reported as common barriers to providing a supportive learning environment within the homes of young Pacific Islander (PI) learners. This paper examines notions of relationships and relationality as experienced by a group of PI learners specifically from Polynesia and Melanesia, as they lived and studied in a region of Melbourne from 2012 to 2015. It follows these learners' experiences as they navigate and negotiate the different spaces, structures and systems found within their home and school environments. In particular, it looks at ways that PI learners engage and interact with various players within these two important spaces and how these relationships affect school achievements and outcomes. The paper argues that complex relationship customs and relationality patterns can lead to both positive and negative impacts on learning for some PI learners.

In the Australian higher education sector, the challenges to successful engagement and retention experienced by Aboriginal and/or Torres Strait Islander students and communities are considerable. They persist despite many well-intentioned attempts to address this issue and to strengthen equity in participation in the sector. Implicated in this is the absence of a culturally-informed data quality framework for the sector, and the resulting persistence of associated issues such as confusion with data ownership; consistency; standards; usage; and storage. In this paper we argue it is essential that rigorous inquiry be carried out into the type and nature of data required or sought in the higher education sector on, for and with Aboriginal and Torres Strait Islander peoples. This inquiry must involve Aboriginal and Torres Strait Islander educators, researchers, evaluators and communities to bring into effect their aspirations for data sovereignty including stewardship and ownership of data, and for culturally beneficial outcomes relating to the use and application of data. It also mandates a collaborative approach with existing government and independent organisations, and Indigenous and non-Indigenous researchers from higher education institutions, working together towards the development and implementation of an agreed-upon and decolonised Indigenous data framework for the sector.

This paper tracks the education trajectories of a small group of Melbourne-based Pacific Islander (PI) learners who transitioned from secondary to post-school destinations, 2012 to 2015. Their school experiences were monitored over four years with the aim of identifying common pathways and underlying factors. The study found that the PI learners typically followed similar post-school pathways to non-PI learners. In all cases, they transitioned directly to higher or vocational education, non-school alternative settings or direct employment pathways. However, there was a consistent pattern of lower level academic achievement and, consequently, lower status post-school pathways. These low-level outcomes, whether directed by learners or schools, were often accepted even if inconsistent with initial learner or parental goals. While a direct transition from secondary school to university was the most desired pathway for many learners and their families, the study found that alternative school settings provided important spaces for learners to re-negotiate their school goals and return to university study. Acquiring employment immediately after leaving school was also perceived as an acceptable alternate pathway. Acceptance of these eventual but unplanned pathways helped reinforce a perception that school transitions of PI learners are typically low-level and mostly predictable.

This paper reports findings from a systematic literature review conducted to identify effective behaviour management strategies which create a positive learning environment for Aboriginal and Torres Strait Islander students. The search criteria employed resulted in 103 documents which were analysed in response to this focus. Results identified eight themes underpinning strategies for effective behaviour management. Despite the suggested actions, the review highlights that little empirical research has been conducted to validate effective classroom behaviour management strategies; strategies which may also be used to inform teacher education. Considering the high representation of Indigenous students in statistics related to behaviour infringements and other negative school outcomes, this review affirms the urgent need for research to investigate and establish empirically what constitutes effective behaviour management for Indigenous students.