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In this paper, we present findings from an eighteen-month research project conducted in a remote community school in Western Australia. The data from this project includes documentation pertaining to the practices of educators engaging with Aboriginal Elders and children on Country. The aim of the project was to document the transformative potential of learning on Country for young Aboriginal children (4-8 years). We discuss our findings in the context of Pink Floyd's metaphor of formal education being built and maintained as a Wall in which children are 'just another brick'. We argue that education is an institution that produces and reproduces inequalities for Aboriginal children through conforming and colonial pedagogical practices. To support our analysis and framing of this research we draw on Habermas' knowledge interests (1978) and MacNaughton's curriculum positions (2003). Using this framework, we propose that transformative pedagogies necessitate the school and the community to be 'ready, willing and able' to engage in an approach to learning and teaching that is grounded in 'Country'. We juxtapose the conforming pedagogies of the Wall with the transforming pedagogies represented by Pink Hill, a sacred feature of the landscape alongside the community where the research took place.

This paper presents a framework for what we consider are essential elements for realising the linguistic rights of Indigenous children in the twenty-first century. The global impacts of colonisation on various Indigenous communities have resulted in loss of cultural practices, knowledge and loss of languages. This framework points to ways forward for addressing Indigenous children's rights to reclaim their languages in early childhood. The linguistic rights of Indigenous children are at the intersection of the UN Convention on the Rights of the Child and the UN Declaration on the Rights of Indigenous Peoples in this, the International Year of Indigenous Languages. The enshrined rights of Indigenous children to an education in their own culture and language is a right yet to be realised in nations who are signatories to the Convention and the Declaration. Examples are presented of Indigenous language programmes in early childhood settings in Australia, Canada, New Zealand, Sápmi and the USA to highlight the significant roles of policy, Elders, communities, teacher education and the role of early childhood education in supporting children and families to reclaim endangered Indigenous languages.

The work of Aboriginal Education Workers (AEWs) in Australian schools is complex and multifaceted, and yet it is often misunderstood, or worse, devalued. Added to this, the conditions of employment for many AEWs is often insecure, with minimal pay, few opportunities for career progression or meaningful professional development. Despite this there continues to be, as there have been for decades, research findings, policies and reports attesting to the invaluable role of AEWs in schools and communities. The theoretical standpoint of Nakata's (2007) 'cultural interface' is used in this paper to critically (re) examine the role of AEWs in Australian schools. Drawing from relevant past and contemporary literature, this paper draws attention to past and contemporary theorising and policy concerning the roles of AEWs. It asserts that if the work of AEWs is to be better understood and valued then it must be reconsidered in a more transformative way that benefits both the students and schools which they support.

Parent narratives have contributed to ethnographic accounts of the lives of children with autism, but there are fewer examples of parents producing their own autoethnographies. This article explores the affordances of an online blog for enabling a parent of a child with autism to produce a written record of practice which may be considered 'autoethnographic'. Richardson's framework for ethnography as Creative Analytic Process (CAP) is applied to extracts from a blog post in order to consider its contribution, reflexivity, aesthetic merit and impact. The article addresses the methodological and ethical implications of reconceptualizing parents as researchers and the potential contribution of new writing platforms to the development of auto/ethnography.

In 2011, three years on from the Apology given by Prime Minister, Kevin Rudd to the Stolen Generations and coupled with the Federal Governments agenda to "close the gap" in education for Aboriginal students, perhaps it is time to retrospectively look at the issues and challenges that have moulded the terrain of Aboriginal education in Western Australia. It is clear that over the last 200 years there has been progress in improving the access of schooling for many Aboriginal students. However the retention and successful completion of compulsory schooling still remain at unacceptable levels. Given that historically many Indigenous students have underachieved in most aspects of their "western" education then it stands to reason that the basic 3R concept of Reading, [W]riting and [A]rithmetic are inaccessible for many Indigenous students in their present form. Perhaps the most appropriate strategy today, in outcome-based education, and to assist with "closing the gap", would be to reconceptualise the 3R concept into a more tangible form. (Contains 2 footnotes.)

The North West Early Childhood and Primary Teacher Workforce Development Strategy offers students in the Pilbara and Kimberley the opportunity to enrol in a Western Australian University's fully accredited Bachelor of Education (Early Childhood and Primary) part time and externally--so they can continue to live and work in their communities. The Western Australian Department of Education and Training (WA DET) and the Commonwealth Government Department of Education, Employment and Workplace Relations (DEEWR) have funded the project, enabling the University to provide mentoring support and provision for Recognition of Prior Learning, on a case-by-case basis, depending on their individual experience and levels of skill. On completion of the course students will be fully qualified to teach from Kindergarten to Year 7. Added to this they will be able to bring their own knowledge of their unique communities, languages and cultures to their teaching.