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The "Handbook of Research on Teachers of Color and Indigenous Teachers" charts the landscape of the educator diversity research base by focusing on 11 domains of inquiry. Policy, one of the domains of inquiry in the Handbook, is instrumental for advancing educator diversity. This paper is anchored in the lessons from the policy domain, and extends this scholarship by briefly synthesizing the historical origins of educator diversity policies, and examining present-day manifestations of these efforts in the sociopolitical context of state and federal level policy trends. The manuscript concludes with a set of policy recommendations.

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.

The 'demand for justice' is a long-standing principle of Oaxaca's Sección 22 union chapter, which has led a teachers' movement since the 1970s that has evolved to meet changing social, political, and economic circumstances. Various researchers around the globe have increasingly linked notions of justice with education, exploring terms like social justice education, justice-oriented teaching, justice-oriented education, and teaching for social justice in a range of contexts, mapping the ways educators integrate these concepts into classrooms and schools. Missing from this research, however, is an examination of the ways teachers might practice 'justice-oriented teaching' outside the classroom as well, as they participate in movements and struggles. Drawing on ethnographic data collected over a five-year period, and on interviews with 40 teachers, teacher educators, union officials, and student teachers, I will map out four 'justice orientations' via which Oaxacan teachers demand justice. Sección 22 educators perform justice-oriented teaching along economic, political, cultural, and humanistic orientations, manifesting a widely held belief in Oaxaca that 'the teacher fighting, is also teaching'. This study can inform research about teachers globally enacting justice-oriented pedagogies and practices, not only in the classroom, but also in the public domain as activists, movement actors, and union members.

Course-based, service-learning, study-away opportunities for university students can result in transformational learning for students. Within the context of Mezirow's transformative learning theory (2008), this study explored university students' perceptions of a course-based, service-learning, study-away experience in a culture greatly different from their own. Students participated in a semester-long course with a spring break service-learning study-away experience in the Zuni Pueblo, an indigenous community in New Mexico. Data included individual and group reflections during and after the trip as well as post-graduation (i.e., 3.5-4.5 years after the course). Student reflections indicate that course-based, service-learning, study-away experiences for university students, especially one that provides cross-cultural experiences, can result in transformative learning that may have lasting personal and professional effects. The results of this project may be used by faculty and administrators in academia to provide creative, comprehensive, and transformational intercultural opportunities for students, helping to create leaders in their fields.

Language as a cultural element influences Aboriginal pupils' mathematic performance. This study examines the utility of oral test in native language for computation and word problem mathematics items using score comparability. The sample includes 230 Grade 5 Orang Asli pupils from eight Malaysian primary schools in two states. By employing equipercentile linking using RAGE-RGEQUATE, the oral mathematics test was easier and more helpful, especially in native language for word problem items. The oral mathematics test is a valid measure for Orang Asli pupils in capturing their mathematical ability by reducing language as an erroneous secondary construct while assessing the primary dimension, which is mathematics knowledge. In addition, incorporating Aboriginal pupils' cultural elements can mitigate their challenges in learning Western mathematics.

Learning Poverty (LP), the inability to read at age of 10 years has been the cynosure of concern and trigger for policy reform. Specifically, in India, the National Education Policy (NEP-2020) advocates several recommendations for epistemic justice and to thwart "learning poorness." This paper exposes that the proposals advocated by the NEP-2020 are neither unknown nor unattempted nor have they gone unlitigated in the High Courts/the Supreme Court. Based on an analysis of how the NEP-2020 aspires to deal with LP and an evaluation of how the same were addressed by the Indian Judiciary, we find that the state's executive construes discourses that at least profess to advantage the Indigenous/Tribal/Minority/Minoritized (ITM) child in particular. However, counter-discourses by the Judiciary overturn the projected advantage albeit its engagement with 'allied legal concerns' every time the state's executive proposes changes. In doing so, the courts espouse an inconsistent jurisprudence and perpetuate a status-quo that can potentially accrue LP and thus are counterproductive for the ITM child's rights.

This article addresses critical issues of how Indigenous (Diné/Navajo) youth construct meaning of their racial, cultural, and linguistic identities within the historical, political, and socio-cultural contexts of the United States of America as a racialized, settler/colonial society. Using Tribal Crit theory, the author, a member of the Diné (Navajo) Nation, shares insights about Diné youth's perspectives that reaffirm Indigenous-centered understandings of identity in resistance to dominant racialized discourse and white supremacy. In discussing the different ways Diné youth make meaning of multiple identities, the author postulates the need for Diné communities to articulate Diné-centered counter narratives about what it means to be Diné for the benefit of the youth. Key implications include the need for Diné communities to engage in critical dialogue about race, race relations, nationhood, language, and identity using Indigenous-centered perspectives.

Gratitude is associated with increased social integration, which may counter the loneliness stemming from repeated peer victimization. The gratitude youth feel after different types of bystander action may depend on which behaviors are most congruent with personal beliefs. Face and honor cultures provide social norms for expectations and interpretations of behavior, including how to act during and after interpersonal conflict. In the current study, 264 ethnically diverse adolescents (African, European, Mexican-American, and Indigenous) from the Pacific Northwest described past instances when they experienced an act of peer-instigated aggression and subsequent bystander action. We examined how face and honor endorsements predicted victims' gratitude following three different types of bystander action (calm, avenge, and reconcile). Face endorsement predicted higher gratitude for being calmed, whereas honor endorsement predicted higher gratitude for being avenged. Bystander efforts to reconcile conflict elicited the most gratitude but were not related to social norm endorsement. Our findings shed light on the association between social norm endorsement and victimized youths' gratitude for their intervening peers' bystander actions.

Epistemic injustices are wrongs done concerning a person's capacity as a knower. These actions are usually caused by prejudice and involve the distortion and neglect of certain marginalized groups' opinions and ways of knowing. A type of epistemic injustice is hermeneutical injustice, which occurs when a person cannot effectively communicate or understand their experience, since it is excluded in scholarship, journalism, and discourse within their community. Indigenous Peoples (IPs) are especially vulnerable to hermeneutical injustice because their way of life is unfamiliar or inaccessible to others. This leads to the exclusion of their ideas from public discourse, especially those important for human and societal development. This phenomenon is particularly evident in instances related to IP education. José Medina claims that there are cases of hermeneutical injustice which hinders the ability of people to share and make meaning, or simply, hermeneutical death. Ben Kotzee, on the other hand, identifies the specific educational dimension of epistemic injustice. Using both of these frameworks and citing the results of local studies on indigenous education as illustrative points, we attempt to show instances and scope of hermeneutical injustice in the education of IPs in the Philippines.

How far has sustainable development that has dominated the agendas of politicians, academics, and world organizations for the past four decades gone? Do politicians, academics, and organizations have to look elsewhere for solutions? This article attempts to answer the second question: There may be solutions other than politics and the academy to promulgate sustainable development. The article argues that Indigenous knowledge is a fundamental domain in selecting the criteria for sustainable development and the design of corresponding goals for sustainability in the global economy. In this theoretical article, the intellectual traditions of the academy that emphasize academic detachment and objectivity are on the attack as representing thought that has invented Indigenous worldviews as the "other" because they provide a context with meaning and values considered unscholarly pursuits. The article examines how the academy can graft Indigenous worldviews and cultural ideas onto academic knowledge and technology in a way that considers Indigenous knowledge critical in creating knowledge for sustainable development. The discussion debunks Eurocentric objective traditions that solely set agendas for sustainability. This article calls for the academy to create a model that places Indigenous knowledge in a conspicuous place in the scholarly agendas of sustainable development. The article develops a collaborative model for the academy and indigenous worldviews. It concludes that Indigenous knowledge and academic traditions can collaboratively support policy actors such as world governments and politicians to find solutions for sustainable development.

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.

With the introduction of the Aotearoa New Zealand histories curriculum in 2022 (Ministry of Education, 2022), educators are encouraged to engage students in understanding the bicultural foundations of Aotearoa New Zealand society, shaped by Te Tiriti o Waitangi. This curriculum refresh emphasises Maori history as foundational and ongoing, examining how colonisation and settlement have shaped the nation and highlighting the importance of reflecting on these processes. The goal is to foster an inclusive and culturally responsive education system that equips students to contribute meaningfully to Aotearoa New Zealand's diverse society (Ministry of Education, 2022). This reflection explores how Riverdale Primary School teaches Te Tiriti o Waitangi through its inquiry-based learning framework, Te Ako Ritenga (Riverdale Primary School, 2023). The reflection focuses on a 10-week inquiry in the Pae Ake classroom (year 2 & 3), where students explore Te Tiriti o Waitangi by examining its articles and principles -- paying special attention to the relationships, perspectives, and negotiations that shaped it -- and then collaboratively develop their own classroom tiriti [treaty] that outlines expected learning behaviours within their classroom community. This approach illustrates how interactive and culturally responsive teaching methods can enhance students' understanding of Te Tiriti o Waitangi, helping them see it as a living document that continues to shape our country. By moving beyond traditional history lessons that focus on memorised facts, such as key dates and notable figures, students are encouraged to explore the process involved in developing agreements like Te Tiriti o Waitangi, including the diverse relationships and perspectives that shape them. As a result, students develop a more meaningful connection to Te Tiriti o Waitangi and its ongoing relevance in Aotearoa.

The Education and Training Act 2020 requires schools to give effect to Te Tiriti o Waitangi. However, the newly elected National coalition-led government has sent contradictory messages about Te Tiriti o Waitangi, which may be confusing educators. For example, recent actions by the government, such as repealing laws, are harming their relationship with iwi Maori and have undone decades of Maori progress. While the government may be sending educators contradictory messages, educators play a crucial role in teaching students about Te Tiriti o Waitangi which can promote a unified understanding. Suppose all educators and students have a sound knowledge of Te Tiriti, they can better comprehend the historical injustices that Maori have endured and the intergenerational effects that continue to impact Maori today. With contradictory messages from the government and different interpretations about Te Tiriti o Waitangi, what should educators be teaching students about Te Tiriti o Waitangi? This article aims to contribute to a collective understanding of Te Tiriti o Waitangi in education by discussing the articles of Te Tiriti o Waitangi and the Treaty of Waitangi. I also offer suggestions for how schools could give effect to Te Tiriti o Waitangi despite the confusing messages being received by the government.

This paper focuses on the role of public policy in human resources and induction programs to increase the number of Teachers of Color and Indigenous Teachers (TOCIT). To that end, we provide an overview of the public policy landscape, followed by an exemplar that provides a vision of possibilities currently being enacted. We end by advancing specific public policy recommendations and their implications.

Research on Teachers of Color and Indigenous Teachers (TOCIT) has gained traction in recent years in educational scholarship. Yet very few studies have evaluated teacher education programs that prepare TOCIT within the U.S. context or have focused on the promising pedagogical practices used to prepare TOCIT. The challenge of doing program evaluation resides in the different institutional contexts and the limited time teacher education researchers have to look holistically and systematically at program design and evaluation. However, we can talk about exemplary practices that have been supportive in preparing TOCIT. This article describes various teacher education pedagogical and theoretical practices that have been used in the preparation of TOCIT within different types of teacher education programs. We discuss two common types of teacher education programs--traditional and alternative. We also discuss the policy landscape for these teacher education program types, focusing on practices used in TOCIT preparation. Recommendations are suggested for policymakers to work intentionally toward creating a diverse teacher workforce and providing support--resources and financial--throughout teachers' careers.

Rural health work-integrated learning exposes students to the unique features of rural professional practice and provides opportunities to improve students' work-readiness. Service learning placements delivered in rural settings seek to address the dual goals of student learning and meeting community identified needs. This research aimed to evaluate the experiences of students and supervisors who were involved in service learning placements in various rural and regional communities across a range of educational and health settings. Thirty-eight participants completed an online survey, reporting high levels of satisfaction with this placement format. Students experienced a strong sense of belonging within the host organisation, felt welcomed, and engaged in organizational and community activities. Supervisors universally reported feeling well supported. Ongoing attention to supervisory confidence, particularly when supervisors are unfamiliar with the service learning placement format is indicated, along with the need to develop student awareness of and access to interprofessional learning opportunities.

This study explores the development and implementation of the Indigenous Peoples' Education (IPEd) policy in the Philippines, which institutionalizes the practice of cultural interface by combining Indigenous and non-Indigenous knowledge systems in the Philippine curriculum. Using actor-centered institutionalism as an analytical framework, this study investigates the motivations and processes behind the Philippine Government's strategy of employing an interfacing model in policy and curriculum development. Through in-depth expert interviews and policy documents analysis, this study provides a comprehensive understanding of IPEd's development and stakeholder involvement. The findings reveal that IPEd shifted from assimilationist approaches to an interface model of education, recognizing Indigenous peoples' representation and rights to education, and participation in national policy development. The implementation of the IPEd policy necessitates continuous dialogue and collaboration between the Indigenous communities and the state, emphasizing rights-based approach to ensure meaningful inclusion of Indigenous knowledge systems. This study contributes to the ongoing agenda of inclusive education for Indigenous peoples at the national policy level.

Educational spaces, both formal and informal, are not always welcoming to queer Métis youth, especially to those youth who connect more to hip-hop cultures than those activities like jigging and beading which are often held up as pillars of Métis culture. This article draws on conversations with youth, conducted as part of doctoral research using a visiting approach to data collection and analyzed using the voice-centered relational method. Through these frameworks, I created guideposts for developing educational spaces which are not just inclusive of but designed for queer Métis youth. These guideposts will be used in future development of research with and for queer Métis youth.

To understand graduate employability, this paper uses a landscape of practice (LofP) lens, and methods including narrative frames, observations, and interviews to interpret capability development and identity construction of learners in a work-based learning masters program. It argues that learners enhance employability, capabilities, and knowledge through mutual engagement in practices of their communities of practice (CofP). Furthermore, it showcases that this process is enacted through learners' membership and negotiating boundaries of their community as they move from one community to another within their LofP. It then re-examines the definition of capability and argues that capability should be understood as a social construct through which individuals participate in the practices of their CofP and express knowledgeability of community norms and practices. It concludes that individuals build capabilities through a process involving problem solving, negotiation and learning, resilience, and reflection on their own and other members' actions as they engage in interactions.

This article presents the first psychometric validation of the Culturally Responsive Assessment of Indigenous Schooling (CRAIS) tool, alongside a call for methodological complexity when engaged in research with and in Indigenous contexts. We examined the 23 culturally responsive schooling (CRS) principles underlying the newly created CRAIS tool in independent samples of curriculum units produced by teachers. Of these, 22 principles loaded into two factors. We further investigated the rationale for all 23 items through a review of the literature and robust discussions about the lived experiences of the authors and the Indigenous teachers with whom we work. We suggest that this both/and approach of quantitative and qualitative analysis results in a richer and more nuanced tool, as compared to what one single method would have rendered. Embracing this methodological complexity allows us to both center Indigenous lived experiences and maintain fidelity to the statistical implications of our work.

COVID-19 and the policy shift to lockdowns had a considerable impact on global higher education. Campuses transitioned to virtual, online teaching, leveraging a host of learning technologies to deliver educational content. While many universities had existing infrastructure to shift to online content delivery, interactive, collaborative learning within this virtual teaching space was not as simple. Students were unable to travel for valuable exchange and field-based learning activities, including applied research and internship opportunities. This best practices article considers one attempt during COVID-19 lockdowns in Aotearoa (New Zealand) and Ontario, Canada to co-create and deliver an innovative, cross-national virtual learning environment. The project that emerged from these unprecedented circumstances asked: how can students in different countries, on opposite sides of the globe, engage in virtual collaborations to develop practical insights into global, locally relevant public policy problems? The model leveraged existing academic staff, university resources, and existing relationships between researchers and community organizations to provide a successful model.

Land Acknowledgements have become a ubiquitous part of universities. They purport to remember, honor, and bear witness to the future of Indigenous nations and to recognize the land and honor local Indigenous communities. While acknowledging the Indigenous peoples upon whose lands we work is an essential gesture, the authors join other scholars who argue that we must go beyond a mere statement. The Land Acknowledgement must also propel the learning community of the institution to take action, to embrace relationships with the environment (land), and to take responsibility for its care for Indigenous generations to come. Our attempts to recognize the importance of Indigenous epistemologies and commitments to the land have enriched the whole learning environment of the University. This report describes the interdisciplinary, collaborative approach we have been taking as we attempt to go beyond the mere performance of acknowledgement towards making substantive change. At the time of writing, the authors live on the traditional territories of the Hasinal and Wichita, Caddo, Comanche, and Cherokee Nations.

Twenty-five years ago, the aspirational vision of a newly formed national SENCER initiative led one of the authors (Wood) to initiate a long-term relationship between the Smithsonian Institution and George Mason University, involving a residential, immersive approach to education focused on biodiversity conservation. In the Smithsonian-Mason Semesters, the authors made progress by transforming the curriculum and incorporating active learning around real-world problems with an interdisciplinary focus. Mason students began discovering ways to become knowledgeable about societies and, consequently, the Earth's capacious problems, through immersion in the complex realities of living in the Anthropocene. At Mason, the authors have grown wiser about incorporating TEK (Traditional Ecological Knowledge) and Indigenous thinking and values into education for all students. Using a holistic approach, the authors have hired Indigenous faculty, built an interactive community with students and local tribes, and collaboratively developed research and education opportunities. To date, nine deliverables have been produced and presented to the Chickahominy Tribal Council. These include biodiversity surveys, GIS maps important for planning related to food insecurity and environmental contamination, and cultural information useful for repairing eco-kinship relationships to promote universal healing. Initiatives between George Mason University and Tribal nation partners represent mutual respect and observance of moral principles grounded in reverence for the Earth and traditional knowledge. Faculty facilitate interactions among Indigenous students, community members, and locally residing elders from many Indigenous communities, promoting mutual respect through knowledge and wisdom transfer unparalleled in previous University activities.

Federal law defines English learner (EL) eligibility differently for Indigenous, compared to non-Indigenous, students, allowing for broader entry into the EL category, along with its accompanying resources and services. We interviewed EL leaders from 25 state departments of education to learn about their level of understanding of the differentiated definition and their work to interpret and implement it. Drawing upon and expanding recent conceptual frameworks, we explored how EL leaders' knowledge about and engagement with EL constituents influence their ability to interpret and implement policy in equity-expansive ways. We found that many EL leaders had little understanding of the federal law and weak engagement with Indigenous Tribes and communities, both of which limited their work. In states where leaders had deeper knowledge and engagement, they were more actively interpreting and implementing federal law, particularly with the aim of increasing Indigenous EL-classified students' access to heritage language and culturally-sustaining programs.

Storytelling via digital media can effectively spotlight pressing societal and environmental concerns. In Hawai'i, these issues encompass addressing climate change impacts and amplifying Indigenous viewpoints within academic contexts. This report discusses "Communicating Creativity," a course offered by the School of Communication and Information at the University of Hawai'i at Manoa. This four-week summer intensive course was part of Na Ko'oko'o, a Hawaiian leadership program for Native Hawaiian students and other students with strong commitments to Native Hawaiian communities. Students enrolled in the course spent one week at the Hawai'i Institute of Marine Biology (HIMB) on Moku o Lo'e, Kane'ohe Bay, O'ahu. The course aimed to guide students in creating media content (filmmaking) rooted in Hawaiian epistemologies and praxis, bridging Indigenous knowledge with Western scientific perspectives through art, creativity, and visual communication in order to promote interdisciplinary dialogue. Additionally, it featured "talk story" sessions with Native Hawaiian cultural practitioners and HIMB faculty and students, exploring the interface between traditional knowledge and conventional science. This report reflects on lessons learned during the course and underscores the potential of experiential learning to drive socio-ecological change.

Written by the SECEIJ Special Forum editorial team, this Project Report summarizes the interdisciplinary, collaborative, and inspiring research journey and theoretical background leading to the creation of a strategic plan for the 'IKE Alliance for Transforming STEM Education. 'IKE, which stands for Indigenous Knowledges, Encouragements, Engagements, and Experiences, means knowledge in the Native Hawaiian language. This article outlines the importance of honoring Indigenous epistemologies in STEM education and across institutions and communities as we work to increase the presence of Native American, Alaska Native, Native Hawaiian, and Pacific Islander students in STEM. Our goal is to build authentic and durable partnerships locally and nationally through respecting, honoring, engaging, cultivating, and consulting with Native Nations and communities.

The authors are a group of Western-trained biologists (seven students and one faculty member) from diverse cultural backgrounds, who spent a semester exploring how they might complement their epistemological approach to addressing real-world problems by including possibilities outside the Western-scientific methodology. Their study focused on how to move towards a multicultural scientific approach through the ethical, authentic inclusion of Indigenous Science. Their reflections were informed by literature review and conversations with Indigenous and Western scientists at various stages in their careers. The authors are hopeful that through continuing conversations with scientists, cultural experts, and Indigenous communities, we can make progress towards advancing a multicultural approach to scientific exploration through ethical engagement with Indigenous people.

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 explores the impacts of using Indigenous Young Adult Literature with teacher candidates at a liberal arts university to develop their competence in Indigenous topics and issues. Research on the use of young adult literature for examining race, culture, and equity has shown the efficacy of the genre in supporting student learning in teacher education programs. The present study expands on this work and explores the use of Indigenous authored texts to support learning and understanding of the issues, identities, and experiences particular to Indigenous Peoples with attention to both historical and contemporary forms of settler colonialism. Through the analysis of 26 student interviews and an array of classroom artifacts, including student writing, class discussion notes, visual art projects, and reflective memos, students provided crucial insights into the need for deeper engagement with Indigenous topics.

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.]

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.

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.

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 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?