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This study aims to examine the approach in teaching practice to "muallaf" (Muslim indigenous people: "orang asli") and the factors of attraction toward the acceptance of Islamic understanding among them. The study was conducted at the village of "muallaf orang asli" at Paya Sendayan, Temerloh Pahang, Malaysia. Design of this study are using the qualitative methods. Data were collected by observation and selected informant interviews based on purposive sampling methods. Data were analysed using the thematic methods. The results of the study found that the approach in teaching practice to "muallaf orang asli" is "syarah" (explanation) and discussion presented through storytelling, stimulation method and "talaqqi musyafahah" (face to face). Meanwhile, the results of the attraction factors toward the acceptance of teaching and learning among "muallaf orang asli" are aspect of reward, facilities, understanding and skills of teachers or educators for the socio-culture and role model shown by teachers or educators as well as the Muslim community nearby the living community. The findings of this study show that the teaching and learning of "muallaf orang asli" should be organized systematically in line with the factors of attraction in order to increase interest and earnestly.

Purpose: The language load within mathematics test items can lead to inaccuracy in assessing "Orang Asli" pupils' mathematical ability due to their struggle in comprehending the academic language. This study aims to determine the validity of using test accommodations in the form of oral academic language and oral native language when administering mathematics computation and word problem test items among the "Orang Asli" pupils. Methodology: By employing a quantitative approach, this study utilised random equivalent group design to examine the validity of using oral test accommodations among 334 Grade Four "Orang Asli" pupils. Three testlets were constructed and used in this study: written test in the academic language (WAL), oral test in the academic language (OAL), and oral test in the native language (ONL). The three testlets comprised Paper 1 and Paper 2, each consisting of 20 mathematics computation and 20-word problem test items, respectively. One-way ANOVA was used to analyse and examine if there were differences in the mathematics performance between the three groups of tests administered to the "Orang Asli" pupils. Findings: The results indicated that the test scores of the pupils on the oral tests were higher compared to the written test administered to the pupils for both mathematics computation and word problem items. For computation items, the pupils performed better in the OAL testlet, followed by the ONL testlet. On the other hand, the pupils obtained the highest test scores in the ONL testlet compared to the OAL testlet for word problem items. Furthermore, the results illustrate that there is a difference in the mathematics performance of the "Orang Asli" pupils between the oral tests in both languages and written tests in the academic language. Significant: This study clearly shows that language plays a prominent role in affecting the "Orang Asli" pupils' mathematics performance. By utilising the oral test as a promising test accommodation, this measure could help address the language barrier faced by the "Orang Asli" pupils in mathematics testing.

In 2019 the Budj Bim cultural landscape in south western Victoria was listed on the World Heritage Register. It is significant firstly for the Gunditjmara people as a culmination of regaining control over their traditional lands and international recognition of their unbroken connection with the land extending back tens of thousands of years. It undermines a longstanding distinction made in heritage assessment between tangible (material) and intangible (immaterial) categories by instead seeing these as interdependent and 'constitutive entanglements' of everyday life. The corresponding distinction too often made between the built and the natural environment has resulted in a disproportionate acceptance that associates built environment heritage with European or Western societies and identities natural environmental heritage with Indigenous landscapes. Introducing a socio-material perspective where these formerly separate categories are seen as interdependent enables a new mode of understanding cultural connection to the land that is potentially transforming. Finally, it is significant as an exemplar of Indigenous led heritage work that brings together political struggle and advocacy, history work, and in the process creates new knowledge.

Tensions exist between providing inclusive education in mainstream classrooms and market-driven neoliberal values such as academic success and school ranking. These values impinge on teachers' responsibilities to teach students with disabilities. Schools are ranked based on students' performance in national examinations and schools sometimes use unscrupulous methods to achieve good results. In a culture that ranks schools based on test results, the schools themselves find it hard to embrace the idea of inclusion and some will use a variety of means to exclude students with disabilities to maintain their high rating. In this article we explore how some key tenets of neoliberalism in inclusive education, such as testing mechanisms to leverage accountability and improvement, inter-school competition, marketisation of education and parental choice, among others, affect the provision of education to students with disabilities in Kenya. We highlight how neoliberalism has affected inclusive education in Kenya and explain how hegemonic neoliberal culture has changed the way schools operate and how teachers teach. We also show how neoliberal culture in schools helps exclude students who are different from the norm.

United Nations Sustainable Development Goal 4 (SDG 4) focuses on education and seeks to promote inclusive, equitable, and quality education, providing opportunities for all. In this context, it seeks to promote intersectionality (gender and ethnicity) as a fundamental factor in education, and in science, technology, engineering, and mathematics (STEM) careers in particular. Similarly, it aims to support programs that include the gender gap in their studies to mitigate the lack of Indigenous women and/or students from native peoples in STEM careers. The objective of this work was to carry out a categorization of programs aimed at Indigenous students in their processes of access, retention, and follow-up in STEM careers, with the purpose of making visible the variety of approaches and programs that have been created in different regions of the world. A systematic review was conducted to analyze the programs, and the classical content analysis method of scientific production was employed. The main results of the analysis are classified into three main categories: the characteristics of the studies, the programs, and their results. In relation to the study's contribution, the aim is to generate knowledge and understanding of the programs identified to promote the inclusion of this underrepresented population in STEM education.

This article contributes a novel perspective on the common vulnerabilities of the Indigenous and international student experiences at higher education institutions in Australia. Through a review of 88 publications in the leading journals we show that the majority of these articles focus on international students rather than Indigenous students. This literature treats Indigenous and international students as separate categories, although they share the campus and common vulnerabilities that have intensified in the post-COVID and post-AI university. While the vulnerabilities of each group in isolation may be considered minor, that serious challenges effect more than one group of students underscores the urgent changes required in the higher education system. We argue that understanding the commonalities of Indigenous and international student experiences could help universities develop more effective support strategies and programs. This research provides valuable insights about the assumptions of Western higher education that must be communicated to students to minimize the culture shock as they navigate the higher education space.

Indigenous people are often hesitant to participate in research projects because they lack trust in researcher intentions. In this article, we explore the critical role that Indigenous boundary spanners play in research conducted with Indigenous communities through our research on oceans and human health. Our analysis centers around five principles where Indigenous boundary spanners significantly influence the research process. Centering work around 'ohana (family), being intentional around where to collect data, approaching the work with humility knowing that the community are the experts, cultivating team members' knowledge of community through conversations, and challenging assumptions within the institution are all aspects of research that must be considered when working with Indigenous communities. Including Indigenous community members and Indigenous scholars as part of teams can improve these aspects of research and begin the process of (re)building trust with Indigenous communities.

Indigenous populations, constituting 6.2% of the global population, face challenges in STEM education due to systemic barriers and limited exposure to science and engineering. Our research, part of a federally funded project, aimed to address these challenges by implementing Community-Based Engineering (CBE) education in an elementary school located on a Native American Reservation in the United States. In this paper, we used CBE as our theoretical framework situating engineering within the context of students' communities and cultures. Our participants included 15 students and two Native American teachers with varying teaching experience. We employed mixed methods and combined quantitative tools such as the Engineering Identity Development Scale and the Engineering & Technology subscale of the S-STEM survey, with qualitative data from teacher and student interviews. Our analysis revealed significant changes in students' perceptions of engineering for their communities and their personal engineering identities after they engaged with CBE lessons. We also found that the cultural connections to community were evident in student interviews. Furthermore, teachers appreciated CBE and emphasized that these engineering lessons enrich their rich traditions and practices. This study highlights the effectiveness of CBE and demonstrates how engineering education can be more inclusive and resonant with Indigenous students.

The goal of equitable access to education was at the forefront of the Morrill Acts' mission from the beginning, yet Extension programs in Indigenous communities are underfunded and unable to provide equitable support. Educators from 1862 Land Grant Institutions can collaborate with educators from 1994 Tribal Colleges and Universities to better serve them in culturally revitalizing and mutually beneficial ways. In order to support and encourage these collaborations, I investigated the Western Region of Extension to learn about the characteristics that make them successful, the barriers that they face, and recommendations for decolonizing the Land Grant System.

The robust evaluation of student equity initiatives is now an expected activity in Australian universities. This paper reports on the development of Swinburne's Higher Education Participation and Partnerships Program (HEPPP) Evaluation Framework in which the project team adopted a student-centred design approach. The needs of Aboriginal and Torres Strait Islander students were positioned at the heart of the methodology and provided the starting point of explorations of student experiences in interviews and focus groups. We found that psychosocial support activities were critical to Indigenous students and those from low socioeconomic statue and/or regional or remote backgrounds and identified several additional Outcome factors of equity programs. Furthermore, we propose 'Prosperity' as a new Impact factor for evaluating equity programs to capture a broader notion of 'success'. We argue that insights from existing institutional evaluation frameworks need to complement the Student Equity in Higher Education Evaluation Framework (SEHEEF) as Australia's national framework and inform its continuous improvement.

This article explores the shift towards place-based education, prompted by the COVID-19 pandemic, advocating for innovative, flexible teaching methods. Integrating local environments and communities into education fosters active citizenship and social engagement, particularly benefiting Indigenous communities. Reflecting on personal experiences, the article emphasizes the intersectionality of sustainability and place-based education, promoting meaningful educational experiences that empower students as agents of change. It dives into the benefits, challenges, and implications of incorporating culturally relevant pedagogy, advocating for inclusive, equitable, and sustainable education practices. Through this holistic approach, schools can nurture environmentally conscious citizens deeply rooted in their cultural heritage, driving societal change towards justice, equity, and respect. [Note: The issue number (1) shown on some pages of the PDF is incorrect. The correct issue number is 2.]

This article examines how educators can create a sense of belonging in their school and classroom communities by infusing Indigenous perspectives. A literature review was conducted by examining various peer-reviewed sources. It was found that students who feel a sense of belonging are more likely to be more motivated at school, take risks, and have positive mental health experiences. Educators can promote a strong sense of belonging through the classroom community, peer relationships, and the physical learning environment by incorporating Indigenous perspectives such as a whole-child approach, land-based education, the Seven Grandfather Teachings, and the Circle of Courage. Results showed that a sense of belonging can be accomplished through Indigenous perspectives by considering social-emotional status of children, the peacefulness of the physical space, and seeing children as positive contributors to society.

This article documents weaving as a decolonizing epistemic tool for feminist futures that emerges from the work of our collective -- the Feminist Imaginary Research Network. As a collective of feminist adult educators who work in both the academy and women's museums, weaving challenges the centrality of rationality over other ways of knowing and being. Following the teachings of Indigenous women thinkers and artists, including the work of some of our members, we frame weaving as an epistemic tool and aesthetic language for future-making. Weaving acts upon us as a mirror of our history, as an antidote against the supremacy of rationality, and as a tool for collective projects of transformation. As a decolonizing tool, weaving gathers us around Indigenous women's traditional knowledge, but also confronts us with the question of our obligations when the teachings of weaving have been offered to us -- what is our responsibility to the work, to each other, and to this emergent knowledge?

This paper presents a comprehensive analysis of the evolution of language policy in the Philippines, with a particular emphasis on the status, challenges, and future prospects of Chinese language education within the national framework. The study is structured into five distinct sections. Firstly, the historical development of language policies in the Philippines is explored, tracing the transitions from colonial to contemporary eras and assessing their implications for language education. Secondly, an in-depth exploration of the present landscape of Chinese language education is provided, evaluating its integration into the Philippine education system and the effectiveness of existing programs. Thirdly, a critical examination of the current state of local Chinese language teacher training is conducted, analyzing the approaches used to foster a sustainable local teaching workforce. Fourthly, strategic pathways for the next decade are outlined, focusing on the localization of Chinese language education in alignment with the plans of the Philippine Department of Education and broader educational objectives. Finally, the concluding section synthesizes insights garnered from the preceding sections, reflecting on the significance of these developments for the future of Chinese language education in the Philippines. It underscores the pivotal role of Chinese language education in promoting cultural and educational exchanges and facilitating the modernization processes in both China and the Philippines. By addressing these dimensions, the paper offers a comprehensive overview of the intersection between language policy and Chinese language education in the Philippines, providing valuable insights for policymakers, educators, and researchers engaged in language education and policy planning in multilingual and multicultural contexts.

Whiteness is prevalent in higher education and therefore permeates science, technology, engineering, and mathematics (STEM) fields. While research shows STEM's long history of exclusion and marginalization in higher education (Ong et al., 2011), there has been limited research on the ways students with minoritized identities of sexuality and/or gender (MIoSG) in STEM interact with systems of dominance, such as whiteness. Using white supremacy culture (Okun, 2021; Okun & Jones, 2001) and the white racial frame (Feagin, 2010) as sensitizing concepts, this paper explores how students with MIoSG are situated in relation to systems of whiteness and white racial dominance in STEM learning spaces. Our findings included three emergent categories: color-evasiveness, desiring diversity in STEM, and the simultaneous invisibility and hypervisibility of Black, Indigenous, and People of Color (BIPOC) in STEM. Findings illuminated the complex ways BIPOC and white students with MIoSG experienced and thought about whiteness and white supremacy in STEM. Data point to the need for intentional anti-racist research, policy, and practice in STEM learning spaces.

This three-year qualitative research study examined the knowledge and experiences of 20 early years educators while introducing Indigenous perspectives and pedagogies on Land-Based Learning in10 urban childcare centers. Educators were introduced to Indigenous perspectives and pedagogies through workshops with Indigenous speakers and Indigenous-authored picture books. These perspectives included the importance of supporting children to develop responsive and caring relationships to the Land for their own wellbeing and for the wellbeing of all their fellow creatures. Supported by their educators, the children increased their sense of belonging in the world, expressed gratitude for their fellow creatures, and recognized and enacted their responsibility to care for nature.

This work is an Indigenous Métissage weaving together poems, stories, scholarship, and images. It suggests that the distress, educational struggles, changes in traditional educational pathways, and other behaviors of current youth in response to social challenges offer ways out of these crises rather than being symptoms of them. This work offers pathways to learn from the wisdom of distress, and ways to create healing futures for ourselves, the land, waters, ancestors, and All Our Relations.

The study of language and literature today are inseparable. Unfortunately, the phenomenon of Indonesian learning in junior high schools is in a hesitant position due to the lack of formulating literature as teaching material including indigenous wisdom-based literature that can threaten the extinction of indigenous literature. At Buru Island, literature learning is integrated into Indonesian subjects, but the teachers there are more focused on teaching language using general literature rather than indigenous wisdom literature. Therefore, this study aimed to explore the situation and needs analysis of the indigenous wisdom-based literature in teaching Indonesian language at Buru Island. To achieve the objectives of the study, the researchers employed Research and Development (R&D) applying Borg and Gall's steps. This method has certain procedures for the information collecting data related to the situation and needs analysis of 350 junior high school students through questionnaire distribution, interview, and observation toward the process of Indonesian teaching in the classroom. The situation of learning literature in the study involved (1) the law of local content learning, (2) curriculum, (3) syllabus, (4) lesson plan, (5) coursebooks, (6) teachers' competence, and (7) stakeholders' concerns, while, the students' need analysis involved (1) current ability and interest in literature, (2) feedback of students' ability and interest in literature, (3) literature skills priority, (4) learning style, (5) literature learning facilities and infrastructure, (6) literature materials on indigenous wisdom, (7) coursebook of indigenous wisdom-based literature, and (8) learning approaches and strategies based on indigenous wisdom. The result shows that there were still many shortages in implementing of indigenous wisdom-based literature learning in junior high schools, so students' ability and interest were lack. Therefore, the situation and need analysis becomes very important to be explored and to be a consideration in designing course books in indigenous wisdom-based literature for the future.

In this paper, we examine 4- and 5-year-old Anishinaabek children's text creation and identity (re)formations while involved in collaborative writing with their Anishinaabek teacher about the moose hunting practices of their northern community. The teacher took on a role as an emergent writer alongside the children, voicing her memories of moose hunting with family members and her thinking as she drew pictures and used the marks, letter-like forms, and letters that her students used to create the collaborative text. Inductive analysis of talk and nonverbal communication in the video recordings of the teacher's interactions with the children, as well as analysis of the collaboratively created text and the children's independent texts, shows that the teacher created spaces for children to learn Anishinaabek cultural knowledge alongside literacy skills and knowledge.

Purpose: Globally, countries with both developed and developing economies are struggling to secure sufficient participation in vocational education to generate the range and quantum of skills required for their communities and realising national social and economic goals. In an era of high aspiration, vocational education and the occupations it serves are increasingly seen as being a less than desirable outcome by young people and their parents. Hence, there is a need to identify means by which to inform and engage young people in considering vocational education and the occupations it serves. The case study discussed in this paper is contextualised within the Australian state of Queensland, which, like many other countries is struggling to have a workforce sufficient to meet communities' healthcare needs as its population both grows and ages. Methods: The study data were collected from 1) interviews with healthcare-related stakeholders including health industry representatives, teachers or practitioners, and healthcare providers, 2) focus groups with senior secondary students, and 3) surveys with these participant groups. It provides a descriptive analysis of efforts to secure greater participation by young people in allied health roles, and, in particular, young Australian Indigenous people. Findings: The study participants included those from regional and metropolitan centres and from state and independent schools, and in all of which the focus on engagement was central. Findings indicated that engagement was necessary to advise young people about these occupations, the effective preparation for them, and likely retention in the workforce. Conclusion: This study highlights the need for intentional strategies to engage young people, their parents/guardians and with those efforts likely needing to be organised and enacted at the local level. This requires collaboration and engagement from education, industry, and local communities. Essentially, a systemic approach is required, specifying roles for government, employers, educational systems, and teachers and parents who engage directly with young people. In all, engagement, advice and opportunities locally are all emphasised in the study reported here.

The main objective of this study was the design and validation of a mobile learning environment (ML) based on Augmented Reality (AR) visualization with the purpose of developing skilled trades in the field of carpentry in indigenous populations. A pedagogical model focused on lifelong learning was used, in order to promote the acquisition of skilled trades and knowledge in carpentry. The implementation of the ML environment was carried out in the Wayuu community, characterized by its high rate of poverty and limited access to education. During face-to-face meetings, three indigenous people participated in a learning process in which they were instructed on the use of trade tools and became familiar with the different types of trees and wood. To support this process, the AR was used together with the M-L environment. Subsequently, the participants built a chair applying the knowledge acquired during the learning process. During this stage, recordings of the indigenous people were made while they carried out the construction. Then, the performance of the apprentices was evaluated through a competency-based evaluation system, in which three experts analyzed the recordings. Finally, the three indigenous people were able to acquire skills in real time through their mobile device, following the instructions and observing 3D images and videos that showed the entire manufacturing process of a wooden chair, from sanding the material to final assembly and polishing. In addition, it was found that these indigenous people were able to successfully market the products they made in the carpentry workshop, thus improving their family income. The fundamental idea behind the pedagogical implementation of this model in the Wayuu indigenous community of northern Colombia is to provide them with training in various trades that allow them to obtain decent jobs and support their families. That is why the ML environment is ideal for vulnerable people, not only indigenous people, but also for those who are displaced, the elderly or deaf-mute. The visual approach used in this method dispenses with the need for voice and text making it accessible to everyone. [Note: The publication year shown on the PDF in the article citation, on page 1 (2023) is incorrect. The correct publication year is 2024.]

This reflective essay addresses the nexus of two recent events in the United States: (1) the public scrutiny of the relationship between land grant universities and the expropriation of Indigenous lands and (2)the often uncritical and rapid uptake of settler land acknowledgments at public college and university events. We argue that written land acknowledgment statements need to accompany actions that align with declarations of respect and honor. Specifically, we offer readers three concrete ideas through which institutions may further land acknowledgments: challenging their historical legacies, fostering meaningful partnerships with Native Nations and Indigenous Peoples, and materializing resources for this highly underserved, long-neglected, often ignored community.

Each August, Sugpiaq Elders, community members, and educators gather in Cape Alitak to host Akhiok Kids Camp, a week-long culture camp that provides a space for local Sugpiaq youth to learn and carry forward traditional lifeways and promotes youth's self-esteem, identity, and healthy choices. This article traces the legacy of the camp and outlines its ongoing vision and curriculum, including the Indigenous values and principles of education that guide camp activities. Of particular focus is the role of camp in fostering Sugpiaq youth's sense of connectedness to their homelands, waters, community, and culture, a focus that promotes healing, cultural resurgence, and wellbeing for Sugpiaq youth. This description of Akhiok Kids Camp highlights the valuable role that culture camps play in turning Indigenous youth toward the brilliance of their lands and lifeways, and the importance of respecting the knowledge and leadership of Indigenous families in this work.

We, four teachers in Ojibwe or majority-Ojibwe schools and three teachers in teacher preparation at a small ecologically focused liberal arts college, tell stories to reorient ourselves, centering place in ways accessible to our emerging practice. In these narratives, anchored in the seasons, we describe our challenges and successes in adapting education programs to better evoke the lifeways that predominate in our shared part of rural northern Wisconsin immersed in the lands of the Ojibwe. We relied on experiences, both ours and of Ojibwe learners, to illuminate the rhythms of our place and the seasons of learning defined by boreal forest, an inland sea, the sugar bush, and the wild rice harvest, in the hope of better outcomes for Indigenous and non-Indigenous teacher candidates (and their future students) in our evolving program. This narrative work cobbles a frame enabling connection to create rural, fugitive, decolonized teacher preparation that centers respect, reciprocity, and agency.

This article describes storywork and collaborative meaning making as relational practices that can support stakeholder learning about curricular sovereignty with(in) rural Indigenous-serving school districts. While various treaties and policies exist to protect the educational interests of Indigenous Nations, enacting curricular sovereignty often demands extensive resources that are limited in many rural reservation and reservation bordertown contexts. The authors, who have a long-standing relationship as co-learners, exchange stories about their experiences as an Indigenous student and non-Indigenous educator within such contexts, and then engage in collaborative meaning making to think more deeply about these experiences as curriculum decision makers and scholars. Outcomes demonstrate the need for curricular sovereignty to reduce harm to students, meet treaty/trust responsibilities, and support cultural revitalization and student success. While the conversation exposed many painful realities, it also illuminated opportunities for teachers, leaders, scholars, curriculum developers, and community members to re-envision curricular decision-making processes with(in) rural, Indigenous-serving schools.

Faith and Indigenous healing ceremonies offer spiritually oriented interventions that maintain client wellness or mitigate client existential, biopsychosocial, or spiritual distress. Mental health practitioners of all identities may ethically apply ceremony-assisted treatments with Native and non-Native populations. Three such interventions are described in this article, drawn from Indigenous traditions as practiced personally and professionally by the first and third authors. Directives for use, including populations appropriate for application, adaptations, ethical considerations, and culturally responsive competency considerations, are included.

This research aims to: 1) synthesize knowledge regarding environmental management through the cultural introduction to Tha Poetry by the indigenous Pga K'nyau people in Chiang Mai province; 2) develop a manual for the cultural restoration participatory learning process to promote environmental sustainability conservation of ethnic students in Chiang Mai province; and 3) study the satisfaction towards the manual for the cultural restoration participatory learning process to promote environmental sustainability conservation of ethnic students in Chiang Mai province. This research is a Participatory Action Research (PAR) study. The samples used in the research consist of 1) a knowledge-providing group on Tha poetry, comprising 5 local Pga K'nyau scholars; 2) a manual assessment group consisting of 5 Pga K'nyau environmental knowledge experts; and 3) a trial group for the learning process, comprising 30 Pga K'nyau ethnic student teachers. The tools used in the research include 1) unstructured interviews; 2) a manual quality assessment form for Tha poetry of Pga K'nyau to promote environmental conservation; and 3) a satisfaction questionnaire. The qualitative data were analyzed using content analysis, and the quantitative data were analyzed by finding the mean and standard deviation. The research found that: 1) The synthesis of knowledge concerning environmental management through the cultural introduction on Tha Poetry among the indigenous Pga K'nyau people in Chiang Mai province revealed that Tha serves as a poetic introduction reflecting the life and existence of the Pga K'nyau. "Tha" holds significance for everyone, acting as a medium for transmitting knowledge and wisdom. It is a poetic introduction that melds life, experiences, teachings, and memories from the older generation, being recited in every ceremony from weddings, pre-marital counseling, gender role socialization, New Year celebrations, guest receptions, blessings requests, illnesses, to funerals. The content of Tha thus encapsulates the relationships between individuals, between humans and nature, and between humans and supernatural forces. The Pga K'nyau people emphasize environmental conservation, believing that nature has local deities who protect and look after the area. Furthermore, there's a tradition of transmitting knowledge through Tha Poetry for environmental conservation to achieve sustainability. This document has been created to revive the knowledge embedded in the cultural introduction of Tha, a heritage of wisdom passed down through generations, for the training and education of descendants, delving deeply into the conservation of natural resources and the environment. This ensures that individuals studying this will gain understanding from the teachings of the Pga K'nyau community. Currently, the practice of reciting Tha Poetry has been diminished, necessitating adaptation and conservation to preserve Tha in the culture of the Pga K'nyau people. 2) The development of a manual for the cultural restoration participatory learning process on Tha Poetry to promote environmental sustainability conservation of ethnic students in Chiang Mai province revealed that the manual comprises the meaning of Tha, Tha poetry sections for promoting environmental conservation through synthesis, and activity sheets for learning Tha poetry to promote the environmental sustainability conservation. The manual has a highly appropriate learning standard level. 3) The study on satisfaction towards the manual for the cultural restoration participatory learning process on Tha Poetry to promote environmental sustainability conservation of ethnic students in Chiang Mai province found that the majority of the students expressed satisfaction towards the manual, indicating that it is clear and highly beneficial for learning, rating it from high to the highest level.

Emerging research suggests that students from equity-deserving groups (EDGs) may experience barriers within work-integrated learning (WIL) that other students may not face, and such barriers may negatively impact students' participation in WIL. Guided by a social justice lens, this study used interviews of co-operative education (co-op) students (n = 30) from EDGs to explore barriers that such students experienced in one Canadian co-op program. Analyses of qualitative data showed that these students experienced non-structural barriers (those that are less explicit, such as internalized discrimination) and structural barriers (those related to policy and practice, both within their co-op program and their host organizations). While some barriers were specific to a given EDG, others were common across EDGs. These findings provide a fuller picture of the kinds of barriers experienced by WIL students within and across EDGs.

This paper reflects my journey, as a racialized settler and K-12 practitioner in British Columbia, Canada, towards developing a pedagogical understanding of how to transform the experience of inherited colonial shame among settler children in my classroom. Canada has a shameful history of colonialism, the progressive revelations of which provoke an iterative cycle of shame among many of the children in our schools. This cycle prevents these children from emerging as responsible agents of reconciliation. I examine the hidden pedagogical potential of shame to function as an ethical catalyst for reconciliatory change. I posit that Aristotle's conception of shame (aidos), when paired with Freire's (1970) critical pedagogy, can provide the means to energize my pedagogical efforts to address the shame of settler students and enable them to pursue respectful mutual relationships with Indigenous Peoples in Canada. By fusing the philosophical horizons of Aristotelian shame with Freire's critical pedagogy, I argue that the future for settler children need not appear as a fait accompli, in which the "sins of father" will be visited upon the children of another generation.

We explore the need for educators to design, implement, and assess online education for Indigenous students with intention and in a good way. As more Indigenous learners access online programs, it is essential to amplify the discussion on how post-secondary education institutions can better design educational programs and support learners through intentionally engaging in relational ways of being. Drawing from our experience delivering the Professional Project Administrator Program, we examine the significance of partnership building in enhancing cultural learning within the online space. We highlight the need for intentional faculty development initiatives and discuss the challenges that became an avenue for unlearning and educational innovation. Furthermore, we delve into the design and implementation of a holistic rubric tailored specifically to support the implementation of relational pedagogies. We hope that these learnings offer useful lessons for online teaching, emphasizing the need to foster culturally responsive environments where learners can thrive. [Articles in this journal were presented at the University of Calgary Conference on Postsecondary Learning and Teaching.]

The beginning years of a teacher's career can be an overwhelming experience, and combined with being in an isolated, fly-in community, particularly during a pandemic, can be debilitating. This qualitative research is aimed to support and account for the story of a Black Afro-Caribbean, early career teacher (ECT) in a Northern Ontario First Nation (FN) community over a three-year teaching placement. The goals were to use her stories for reflection, inspiration, and guidance to support other ECTs, and to provide recommendations to teacher-education programs to lessen attrition and increase retention among ECTs in FN school placements. An autoethnographic method was used to identify key themes in her narratives to better understand her experiences of surviving and thriving. Although this ECT was significantly tested about her decision to become a teacher, support, empathy, resiliency, and governing one's practice with clearly defined moral and ethical principles rooted in the belief that every child can learn helped her survive and thrive. The conclusion was that ECTs in FN school placements need, among other things, a willingness to be vulnerable and resilient.

The study aimed to assess the motivation and proficiency of English language learning among indigenous college students at Kapalong College of Agriculture, Sciences and Technology in the Municipality of Kapalong, Davao del Norte. It employed a mixed-method approach using a convergent parallel design. The quantitative phase involved 202 students selected through complete enumeration, while the qualitative phase included 17 participants. Standardized questionnaires were used for the quantitative phase, and researcher-made questionnaires were utilized for the qualitative phase. The findings revealed a high level of motivation for language learning and proficiency in English among the respondents. Furthermore, the study found that language learning motivation significantly influences the English proficiency of indigenous college students. The qualitative analysis identified six themes related to the respondents' experiences in learning English, including enhancing communicative competence, various strategies, challenges encountered, intrinsic and extrinsic motivation, and barriers to learning English. Additionally, five themes emerged from participants' insights on the impact of English language learning motivation on their English proficiency, including external factors, benefits of motivation, aspirations, obstacles to growth and development, and facilitation of growth and development. Integrating quantitative and qualitative data resulted in a convergence of variables and phenomena describing students' English language learning experiences.

The topic of this academic review is settler slogans that mandate colonial school policy in North America. Also discussed is Indigenous futurity as a strategy for transforming education and countering the educational harm that comes from weaponized language. Beginning in 1887, the US federal government authorized colonial schooling, using the dangerous educational cliché "Kill the Indian in him, and save the man." The purpose of this article was to illuminate this weaponizing rhetoric in education, which served as a guiding principle for imposing Indigenous assimilation that manifested as federal policy in the Americas. Research questions were, How did the kill-and-save slogan shape US and Canadian education and policy? How can the concept of Indigenous futurity improve Indigenous education? Colonial settler efforts to control tribal nations with weaponizing rhetoric leveled at education policy, public perception, and compulsory boarding/residential schools are exposed. Peer-reviewed studies were read, with analysis of 51 sources, many authored by Indigenous academics. Resultant cultural genocide, systemic discrimination, and educational disparity are described. Indigenous resistance to settler ideologies, policies, and settlements, as well as assertions of tribal rights, freedom, and sovereignty, reflect patterns in the material analyzed. Modern-day empowerment of society's most vulnerable ethnic group requires a deep rethinking of schooling processes. Debunking settler futurity, the lesser-known Indigenous view of futurity looks to sustaining Indigenous communities and calls on society for amends.

The "Developing Indigenous Early Career Researchers Project" is a three-year longitudinal study funded by the Australian Research Council that ran from January 2020 to December 2022. Its main focus was to investigate the experiences and perspectives of Indigenous Early Career Researchers working in universities across Australia. This article presents four main attributes identified by Indigenous Early Career Researchers as necessary to creating culturally safe spaces in Australian universities. These attributes include, safe to: (a) be Indigenous; (b) seek advice and make mistakes; (c) speak openly; and (d) trust. The successful implementation of these attributes requires institutional support and commitment in the form of relevant higher education policies and practices. Importantly, an overarching perspective of this article is that effective implementation of culturally safe spaces for Indigenous Early Career Researchers requires a significant shift in institutional discourse from the inclusion of Indigenous Peoples and Knowledges to recognising Indigenous Peoples as sovereign.

This article discusses the place of the concept of global citizenship within the context of African values. It holds that if the modern concept of global citizenship education as espoused by UNESCO and other global organisations is relatively recent, the same concept is ancient within the context of sub-Saharan Africa and it is subsumed within African values. The article argues that the search for a universal theory of global citizenship education is yet to yield any positive result and it critiques the three methodologies so far adopted in promoting global citizenship education across the world. The article concludes that whilst modern global citizenship education is tied to the material world and the benefits derivable therefrom, the concept of global citizenship education advanced by at least five African values is rooted in the depth of humanity from where it rises to smoothen human relations and sooth the pains caused by human avarice.

In national and state policy and curricula in Australia, Teacher Educators (TEs) are responsible to embed Aboriginal and Torres Strait Islander perspectives in Initial Teacher Education (ITE) courses. TEs in Australia are primarily non-Indigenous which raises important questions and challenges related to preparedness for meeting these requirements. The authors, a non-Indigenous TE and a Dja Dja Wurrung TE, use vignettes to articulate their experiences of working together developing decolonising practices with ITE students at an Australian university. This process has provided a working model that promotes co-construction of education contexts through shared labour and leadership of First Nations and non-Indigenous stakeholders by respectively indigenising and decolonising their practice for ITE classrooms. We argue shared labour and leadership is central to developing decolonising practices for education spaces, and that our model could support TEs in other ITE programs and universities to meet policy standards that have wide reaching benefit for all.

This paper begins with a discussion of a program of work to map and embed Indigenous perspectives at RMIT University, outlines issues relating to the uptake of its guiding principles and actions, and then proposes a rethinking of the work. The authors argue that non-Indigenous educators are often ill equipped to undertake curriculum deconstruction or review. They lack a comprehensive understanding of colonial history, truth telling, racism, and the impact of power dynamics, with its institutional privileging of whiteness. It is often only with this foundational knowledge that staff are positioned to undertake curriculum analysis and ensure that their teaching environments are culturally safe. While this paper is case specific, the original project and the reconsideration of behaviours and actions are relevant to all educational institutions facing similar stumbling blocks when it comes to informing educators in the knowledge and capabilities required to include Indigenous perspectives in curricula and to create safe teaching environments.

Through yarning and storying led by Aboriginal researchers, this study explores the success factors for Indigenous PhD Graduates. Participants comprised 21 Aboriginal and/or Torres Strait Islander people who had completed their PhDs within the last 7 years. Our thematic analysis uncovered themes associated with participants' decision to enrol as a scholar and the factors and experiences that contributed to the successful completion of their PhD. We identified three overlapping yet distinct themes that represent why Aboriginal and Torres Strait Islander people choose to pursue a PhD: Telling our story in our way, My Community needs me to do this, and Practicality rules. A strong sense of Connection and Reciprocity was a crucial factor for participants' successful completion of the PhD. We present a model of our findings model that translates the three key success factors identified in this study as foundational to success for Indigenous scholars' success in their PhD journey.

The purpose of this study is to investigate the essential experiences and skills required for successful and effective leadership at Tribal Colleges and Universities (TCUs) in the United States. Utilizing Weick's seven properties of sensemaking as a framework, this study examines how participants developed their sensemaking abilities regarding their presidencies at TCUs. To conduct this research, a phenomenological qualitative research method was utilized, analysing 11 interviews with TCU presidents. The themes identified in this study included developing a vision plan that the Tribal community supports; learning to communicate with diverse stakeholders; understanding Tribal and non-Tribal politics for fundraising and accreditations; and eliciting mentors from Tribal leaders and other TCU presidents. These findings have vital implications for individuals interested in pursuing leadership positions at TCUs, as they highlight emic perspectives on the skills and experiences necessary for success in these roles.

The Australian "National Indigenous Reform Agreement" (Closing the Gap) aims to address inequalities in various aspects of Aboriginal and Torres Strait Islander peoples' lives. Scholars have repeatedly critiqued its failure to tackle structural inequalities. The agreement was revised in 2020. The current study adopts Carol Bacchi's 'What's the Problem Represented to be?' approach to critically analyse the recently revised "National Agreement on Closing the Gap." This study shows that the main problematisation still concerns the unequal life outcomes between First Peoples and non-Indigenous Australians, but the major difference from the previous agreement is that such problematisation recognises the strong influence of structural inequalities. Findings indicate that Indigenous schooling is governed by the Agreement through discourses of structural change and the inherent comparative framework. This can condition the restructured relationship between First Peoples and the settler state, which makes it difficult to move beyond a comparative framework and a reductive understanding of self-determination. This study argues that the reconstructed relationships open opportunities to challenge settler colonialism in schooling and education policies. However, they should not be utilised to displace sovereignties and genuine self-determination.

The 108 Curriculum Guidelines (108CG) were implemented in high schools in Taiwan in 2019 and have increased the flexibility of curriculum offerings. Schools must now offer diverse curricula, flexible options and self-directed learning courses based on students' needs and teachers' expertise. This study explores how rural high schools in Taiwan promote curriculum leadership following the implementation of the 108CG. Using a case school in southern Taiwan as the study site, it examines the current implementation of the 108CG in rural high schools, the processes and strategies that school members employ in applying curriculum leadership and the challenges they encounter. Six participants from the case school were interviewed, from August 2021 to May 2022. We also conducted observations and document analyses. The results show that the principal and mid-level leaders' collaborative efforts are integral to advancing the 108CG. However, the school faces challenges in implementing the 108CG due to its environmental context. The principal's major challenge stems from the differing curriculum interpretations by tribal chiefs and families in the community. Mid-level leaders also grapple with students' passive learning attitudes and the need for preparedness among teachers for curriculum reform. Although the 108CG have been in operation for more than 4 years, rural high schools continue to face challenges in implementing them. Introducing collaborative lesson planning and using checklists during curriculum review meetings could help track curriculum progress.

Teaching introductory sociology is one of the primary means by which sociologists mobilize knowledge. Ongoing critical reflection on the content of sociology textbooks is therefore an important disciplinary enterprise. The current critical moment in which many nations, institutions, and publics face a reckoning with their historic and current relationships with Indigenous peoples presents sociologists with the opportunity to examine how Indigenous peoples, histories, and perspectives are to be found in these pedagogical materials. Drawing on Critical Indigenous scholarship that "disrupts the certainty of disciplinary knowledges[']" concept of "connected sociologies," we examine the state of inclusion of Indigenous content in introductory sociology curriculum. To achieve this, we conducted a content analysis of 10 of the top-selling English-language Canadian introductory sociology textbooks, and we drew directly from interviews with Indigenous scholars. By introducing the literature on solidarity and allyship in the final section, we conclude with teaching and learning actions to incorporate in sociology courses.

In this article, the authors illustrate how teachers use a strength based, culturally responsive Response to Intervention (RTI) framework to meet the varied needs of a culturally diverse, twice-exceptional student. Using a case-based approach, the authors demonstrate how classroom teachers and specialists collaborate with the student and her family to create an individualized system of supports designed to nurture the student's gifted potential while simultaneously addressing her cultural needs and learning disabilities. Using a hypothetical case, a student's curiosity about her Puerto Rican heritage and multiracial identity becomes the central focus as teachers build a thematic unit of instruction that honors her ancestors. As the student learns about her Indigenous Taíno and African heritage, she is taught to use specific evidence-based learning strategies to improve her memory, study skills and build on her curiosity and multilingual strengths. Throughout the article, the authors provide explicit examples of how to create a culturally responsive RTI plan for a diverse twice-exceptional student.

Epidemiological research over the past two decades has highlighted substance use disparities that affect Native Hawaiian and Pacific Islander youth, and the lack of effective approaches to address such disparities (Okamoto et al. in Asian American Journal of Psychology 10(3):239-248, 2019). The Ho'ouna Pono curriculum is a culturally grounded, teacher-implemented, video-enhanced substance use prevention program that has demonstrated efficacy in rural Hawai?i in a large-scale trial (Okamoto in Asian American Journal of Psychology 10(3):239-248, 2019). Despite its potential to ameliorate health disparities and address youth substance use, prevention programs such as Ho'ouna Pono have been poorly disseminated and implemented across Hawai?i, raising the question: "Why are effective prevention programs not used in communities that most need them?" The present study used concept mapping to understand previously identified implementation barriers and develop implementation strategies for Ho'ouna Pono. Seven Hawai?i Department of Education (HIDOE) educational leaders and administrators sorted Ho'ouna Pono implementation barriers (e.g., "There is a lack of HIDOE funding to support prevention curricula"), named concepts, and rated barriers' perceived impact and difficulty. Multidimensional scaling and cluster analysis yielded a five-cluster solution: (1) Kumu (Hawaiian word for teacher) Controlled, (2) School Level Buy-in, (3) Curriculum, (4) Student Attitudes + Mindsets (Family + Community), and (5) Policy. Participant ratings identified eight high-impact and low-difficulty barriers. Discussion revealed important intersections among barriers indicating the need for coordinated and cross-level implementation strategies to support Ho'ouna Pono sustainment. Brainstormed implementation strategies using participants' own language highlighted a need for participatory methods in school settings to bidirectionally share ways to best sustain substance use prevention programs.