We are honoured to present this issue of The Australian Journal of Indigenous Education. It is a sentiment we express each time an issue is released but rarely do we unpack what this is exactly. Formerly, the Aboriginal Child at School, The Australian Journal of Indigenous Education has resisted and persisted the tide of state, Federal and global politics which ebb and flow through our work in Aboriginal and Torres Strait Islander education, and Indigenous education more broadly. Appearing sometimes as friend, sometimes as foe, and perhaps many more times as both, such practices, policies and politics present ongoing challenges for us but nevertheless, we are still here searching for and speaking particular kinds of justice into the space for the Indigenous children, their families and communities that matter to us. The current educational climate of neoliberalism — replete as it is with individualism, competition, measurement and accountability — is certainly no different but we are still here — persisting and resisting. We are still on our way to the kind of education we seek for Indigenous peoples at all levels locally, nationally and globally and the papers in this issue represent that search. To quote bell hooks in Teaching to Transgress, a much loved scholar in critical pedagogy, ‘the academy is not paradise. But learning is a place where paradise can be created. The classroom, with all its limitation, remains a location of possibility’ (1994, p. 207). The ongoing search to move beyond boundaries characterises much of the work that appears in The Australian Journal of Indigenous Education and it is this sentiment which we are honoured to present.

We are very pleased to bring you Volume 45 of The Australian Journal of Indigenous Education. At this moment in time, we feel that the work of AJIE has perhaps never been more important, particularly as it relates to engaging Aboriginal and Torres Strait Islander children and communities in systems of schooling. In May this year we witnessed the evacuation of school teachers from the remote community of Aurukun, Queensland in fear of violence. A group of 15 disengaged young people had threatened the School Principal and as a consequence of the evacuation, 300 engaged children were subsequently disengaged from School for the remaining five weeks of term following the closure. There is no doubt that teacher safety is paramount, similarly, there should be no doubt that community consultation and engagement in a move like this one equally so. The questions which hang in the air relate to why such levels of disengagement exist. Why are Aboriginal and Torres Strait Islander young people disengaged from schooling in Aurukun? What makes it okay that a large number of engaged Indigenous children were forcibly made to disengage from school? Why is there such disengagement from government in engaging local people in the ways in which education business is carried out with and for Aboriginal and Torres Strait Islander children and communities? The papers in this volume of AJIE then, all speak strongly to issues of engagement – the kinds of pedagogy and curriculum that can and should be in place, the kinds of relationships that can and should be in place, and the kinds of outcomes made possible when such educational moves are made. A resounding message from all of the articles in this volume is that the on-going engagement of Aboriginal and Torres Strait Islander students, parents, and communities is key to defining and achieving what educational success might mean for each individual child, context and classroom. This is by no means a new message, but the recent events in Aurukun remind us that it is one we must keep returning to – the stakes for complacency and forgetting are too high.

Indigenous Studies is a rapidly growing field of enquiry both nationally and internationally. The internationalisation of the discipline is dependent on its interdiciplinarity and on the collaborative efforts of interdisciplinary scholars. Colonised Indigenous people globally share similar experiences despite differences in histories and contexts. In collaborative situations, dedicated scholarship brings together Indigenous people and allies who are committed to the global expansion of Indigenous knowledge through shared understandings of experiences and histories. Collective efforts can improve curriculum development, enhance opportunities for publication, bring scholars together in conferences and symposia and provide opportunities for new research networks for Indigenous scholarship. This paper addresses spheres of collaborative and collective endeavours that continue to reap benefits nationally and internationally in the field of international Indigenous Studies.

This paper presents an Indigenous perspective on the significance of land, culture and Indigenous rights. The United Nations (UN) Declaration on the Rights of Indigenous Peoples promote the importance of traditional Indigenous societies, such as Aboriginal Australians. Participating in caring for country methods and having a close on-going relationship to the land is also supported in this Declaration. As well as this, these principles support the notion of Indigenous education for community, and youth in particular, in places of cultural significance and places of longstanding occupation. All of this lends itself to an Aboriginal way of being in terms of cultural teaching and learning. These principles are incorporated into a performative perspective of traditional pedagogy and the incorporation of cultural practices in a best practice model that can incorporate cultural mapping as an exercise that expounds environmental and ecological perspectives within learning places on the land. Through connection to land and community relationships to cultural knowledge and cultural values, this paper will provide an Indigenous standpoint on Indigenous experiences and senses of place and the importance of the UN Declaration on the Rights of Indigenous Peoples in advancing significant principles and initiatives that value Indigenous ways of being and doing.

This paper explores and challenges our assumptions as lecturers about preservice teachers’ knowledge and beliefs entering a mandatory Indigenous Studies subject. A total of 38 focus groups were conducted over two years (2011–2012) with preservice teachers enrolled in teaching degrees at the University of Sydney. Findings were analysed to identify and critically reflect on our assumptions about preservice teachers' prior understanding of the content and approaches to learning. To challenge our assumptions, this paper applies Brookfield's (1995) student and autobiographical lenses to engage in critical reflection and Nakata's (2002, 2007) ‘cultural interface’ to better understand the complexities, tensions and transformations that occur for learners in the Indigenous Studies classroom. Findings illuminated that assumptions about the level of resistance and indifference to course content were often overstated and rather, many preservice teachers were more likely to be insecure and reticent to express their ideas in this complex and potentially uncomfortable learning environment. Implications from the study highlight the need for ongoing critical reflection of lecturer assumptions about preservice teachers’ dispositions and how they engage with the subject to better understand the diversity of their knowledge and experiences and what this means for teaching and learning in this context.

Social justice is often the primary framework that directs academics to embed Aboriginal perspectives into teacher education programmes. The effectiveness and limitations of social justice as a catalyst and change agent was examined when six school of education academics from an Australian regional university were introduced to Yuin Country as knowledge holder. This paper argues that social justice in Australian education systems can contribute to the colonial control of knowledge production. At the same time, however, social justice may provide a means for non-Aboriginal people to experience Aboriginal ways of knowing and thereby to diversify their thinking. A cultural experience with Yuin Country played a central role in connecting and separating social justice to provide a balance in relatedness, disrupting the colonial emphasis of Western binary thinking that only separates. The academics shared their ideas and feelings in relation to Aboriginal people and culture before, during and after the cultural experience Mingadhuga Mingayung (McKnight, 2015) of two significant Yuin Mountains on the far south coast of New South Wales. The research described in this paper explored the academics’ journey with Country to investigate the role of social justice thinking to unveil and or conceal Aboriginal perspectives as Country.

Kaupapa Māori is thoroughly theorised in academia in Aotearoa and those wishing to use it as their research methodology can find support through the writing of a number of Māori academics. What is not so well articulated, is the experiential voice of those who have used Kaupapa Māori as research methodology. My identity as a Māori woman researching with Māori women became integral to my methodology and approach to the research. The highs and lows of my research experiences with Kaupapa Māori methodology are examined in this article. The discussion contends that Kaupapa Māori research methodology can be a framework, guide and support for research within a Māori context and adds an experiential aspect to understanding the wider field of Indigenous research methodology. My hope is that through my experience with Kaupapa Māori methodology other Māori and Indigenous researchers will be eager to embrace their own research methodologies.

Aboriginal Australians are entering university in greater numbers than in past decades, yet many struggle to complete their degrees. This paper reports on the qualitative component of a research project aimed at enhancing understandings about this issue by investigating student perspectives about those structures that facilitate or impede their retention. Interview and survey data were gathered from 57 participants at one university and analysed for emerging themes. The findings demonstrate a diverse Indigenous student population in terms of age; comprised personal, professional and university networks; institutional services and resources; and the students’ personal qualities and study practices. Factors perceived to obstruct retention included: a lack of support from some teaching staff, schools and faculties; financial insecurity; and often interrelated issues surrounding university workload, jobs, health, as well as family and community responsibilities. These findings are discussed in the light of relevant literature and recommendations.

This article addresses identity issues among a specific group of Indigenous youth, young Buriat Mongolian students, born in Russia, who struggled to understand their sense of cultural identity while living and studying in Chinese Inner Mongolia. This qualitative research project employed ethnographic methodology. Sociocultural theory, specifically Bakhtin, was employed to analyse findings. Results indicated that ties to the land, family practices and spiritual practices are significant identity markers for the Buriat youth involved in this study and Buriat parents and elders taught young Buriats about the moral dimensions of living upon Buriat lands.

This narrative article is based on an analysis of 61 documents, mostly articles, of which 37 were peer-reviewed, including research studies, reviews, conceptual research and narratives of practice. Review findings are reported with specific reference to the Australian and New Zealand contexts in relation to the following topic categories: the presence of indigenous music in the curriculums of selected ‘new world’ countries, teacher education in indigenous performing arts, questions of curriculum design and programming, resource selection, activity design, and school and community relationships. Certain key themes emerged across these topics: the need for a greater emphasis on more culturally nuanced music teacher education in relation to indigenous musics; the critical importance of teaching indigenous music/arts contexts; song ownership; and the need for music educators and researchers to develop a critical stance towards their subject and discipline.

Increasing engagement with Indigenous knowledges (IKs) in mainstream tertiary educational institutions presents both ethico-political and epistemological challenges. This article engages these challenges by first cautioning against making wholesale distinctions between IKs and Western knowledges (WKs) and then examining the epistemological and politico-cultural entailments of the figure of the mainstream WK knower. Although the WK knower is typically cast as a sovereign being in command of knowledge, the practicalities of processes of knowing reveal the knower as at least partially relational. While the sovereign knower typically returns to his/her self in mainstream WKs, thereby disavowing or subsuming cultural others in ways that compromise serious engagement with IKs, relationality suggests more positive possibilities for becoming susceptible to Indigenous concerns and ways of knowing. This does not spell a relativist agenda. Rather, it shows that knowledge is established through relational processes and that WK knowers might better engage IKs by become less sovereign and more relational knowers.

A lack of teacher awareness of the cultural and historical background of Aboriginal students has long been recognised as a major causative factor in the failure of Australian schools to fully engage Aboriginal students and deliver equitable educational outcomes for them. Using Wenger's communities of practice framework, this paper analyses the effectiveness of the Connecting to Country (CTC) program in addressing this issue in New South Wales (NSW) schools whereby Aboriginal community members design and deliver professional learning for teachers. Qualitative and quantitative data from 14 case studies suggest that the CTC program has had a dramatic impact on the attitudes of teachers to Aboriginal students, on their ability to establish relationships with the local Aboriginal community and on their willingness to adapt curriculum and pedagogy to better meet the needs of their students. As Aboriginal community members and teachers developed communities of practice, new approaches to Aboriginal student pedagogies were imagined through a sense of joint enterprise, mutuality and shared repertoire, empowering all participants in the CTC journey. Implications from this research highlight the importance of teacher professional learning delivered by Aboriginal people, Aboriginal community engagement in local schools and addressing deficit discourses about Aboriginal students and their families.

With the push towards ‘Indigenisation’ in Australian tertiary institutes, the discipline of English at the University of Newcastle undertook a pilot project to investigate what this could look like and what it meant for staff and students. This paper reflects our efforts to engage with notions of ‘Indigenisation’, based on national and international exemplars and presents one of our efforts to indigenise our discipline of English. We argue that our shifting and changing understanding of integrating Aboriginal ways of knowing into mainstream English courses is both difficult and essential.

Whilst some improvements to Indigenous education outcomes have occurred in recent years, there remains considerable inequity in the educational experiences and long-term engagement of Indigenous and non-Indigenous students. One of the factors contributing to the challenging environment for Indigenous students is dissonance of social norms, as a result of ethnic and socioeconomic differences between teacher and student. Many hegemonic culture teachers are unaware of Standpoint Theory and the way in which normative beliefs impact on classroom interactions and student outcomes at the cultural interface. This paper draws on the Theory of Planned Behaviour (TBP) to illustrate ways in which schools can identify areas of ethnic and socioeconomic prejudice impacting classroom interactions, and create shared social norms so that Indigenous students are most likely to experience positive educational engagement. Self-Determination Theory (SDT) is then applied to discuss the type of classroom environment that best enables students to internalise positive educational behaviours in an autonomous manner. Such internalisation is necessary to improve long-term outcomes and postschool educational engagement for Indigenous Australians. The theories explored indicate that motivation for behavioural change relies on the individual's self-perceptions of competence, autonomy and normative beliefs regarding the value of education, and that integration of new behaviours requires an emotionally supportive environment and provision of a meaningful rationale. This paper argues that good practice in Indigenous schooling will address these areas specifically.

The Indigenous Sky Stories Program may have the potential to deliver significant and long-lasting changes to the way science is taught to Year 5 and 6 primary school students. The context for this article is informed by research that shows that educational outcomes can be strengthened when Indigenous knowledge is given the space to co-exist with the hegemony of current western science concepts. This research presents a case study of one primary school involved in the Indigenous Sky Stories Program. It showcases how teachers and students worked in conjunction with their local community to implement the program. The results suggest that introducing cultural sky stories into the science program, engaged and primed Year 5 and 6 students to seek out additional sky stories and to investigate the astronomical content mapped to the National Science Curriculum. The involvement of Aboriginal elders and community enriched the experience for all involved. The integrated science program appears to generate positive engagement for both Indigenous students and their non-Indigenous peers. Additionally, the program provided a valuable template for teachers to emulate and which can act as a model for the requirement to include Indigenous perspectives in the new National Science Curriculum.

Drawing on demographic data collected from interviews with 50 Indigenous Australians with a doctoral qualification and 33 of their supervisors, this paper provides the first detailed picture of Indigenous doctoral education in Australia, with the focus on study modes, age of candidates, completion times and employment. It also analyses data produced through interviews with supervisors including age, employment levels and academic background. The study confronts a number of common perceptions in the higher education sector, to find that many Indigenous Australians are awarded their doctoral qualification in the middle stages of their career. This particular cohort is more likely to be studying in the arts and humanities, employed in higher education and enrolled on a full-time basis. This Australian Research Council (ARC) funded research provides new and important data to inform government policy, and to allow universities to implement strategies and recommendations arising from the Behrendt Report of 2012.

With the introduction of the Australian National Curriculum containing the Aboriginal and Torres Strait Islander Histories and Cultures Cross-Curriculum Priority (CCP) and Intercultural Understanding General Capability, there has been a renewed push to embed Indigenous content into secondary school subjects. This paper considers the attitudes and beliefs of a group of secondary school science teachers to the current imperative to include Indigenous knowledges and perspectives in classroom practice. Through a Participatory Action Research (PAR) cycle, teachers contextualised and conceptualised the CCP in terms of social justice, pedagogy, and student engagement. The PAR process allowed them to develop a personal and intellectual engagement prior to attempting to teach Indigenous knowledges in their classrooms. Teacher attitudes and beliefs are identified in terms of their vision of a science education inclusive of Indigenous content, their hopes for the inclusions and the impediments they perceive to implementation in classroom practice. Allowing teachers the opportunity to engage in meaningful dialogue resulted in the articulation of a path forward for their teaching practice that aligned with their political and social justice concerns.

The aim of this article is to provide teachers with knowledge of ways in which Eurocentric (re)naming practices inform contemporary pedagogical approaches, while providing understandings pertinent to the mandatory inclusion of the cross-curriculum priority area: Aboriginal and Torres Strait Islander histories and cultures (Australian Curriculum Assessment and Reporting Authority, 2015). While we have focused on Eurocentric naming practices, we have also been conscious of names used by Aboriginal peoples and Torres Strait Islanders to name themselves and others and as non-Indigenous Australians we acknowledge that it is not our place to explore these in detail, or offer alternatives. In this article, we have explored the history of nomenclature as it relates to original inhabitants, the connotations of contemporary (re)naming practices in Australian education and discussed the importance of drawing on cultural protocols and engaging local communities for teaching and learning of Aboriginal and Torres Strait Islander histories and cultures. It is anticipated that discussions arising from this article may open up spaces where teachers may think about ways in which they approach Aboriginal and Torres Strait Islander histories and cultures.

School science aspires for students to develop conceptual, procedural and nature of science understandings as well as developing scientific literacy. Issues and complexities surrounding the development of science curriculum for Indigenous schools in New Zealand is a concern as little is known about these aspects of science learning in wharekura (Māori Indigenous School). This paper draws upon the findings of an empirical study to address the call for research into effective practices for supporting Indigenous students in learning science. The study is part of a larger project investigating and extending our understanding about how New Zealand teachers’ conceptualise science and science inquiry (investigation). Two Māori teachers participated in the research as well as their class who were supported by two researchers. Data were collected through in-depth interviews with teachers. This research reports the findings of how participating teachers’ conceptualise science inquiry and describes their perceptions of how and why their students should learn science and science inquiry. The paper also presents teachers’ views about their own development as science teachers and suggests two models to address the issue of science teaching in wharekura.

Australia is rapidly losing its Indigenous multicultural and multilingual identity. This vast continent has lost 90 per cent of its Indigenous languages and cultures, without adequate documentation, and risks losing the rest by 2050 if action is not taken. There are formal, accredited linguistics courses designed specifically for Indigenous Australians to document and maintain their traditional languages. This research assessed the relevance of linguistic training for Indigenous Australians in remote communities and whether it provides the necessary skills for Indigenous Australians to document and maintain their languages in their particular workplace or community. The study found that Indigenous Australians come from a diversity of areas across the vast continent of Australia, live a diversity of lifestyles, have a diversity of linguistic attitudes and have access to different and often limited resources and support to meet their goals of documenting their endangered languages. As a result, standardised formal training is generally unlikely to provide the necessary linguistic skills needed for their particular community or workplace. However, by matching linguistic training with individual language community's linguistic situation, targeted training could increase the documentation of Australia's Indigenous languages.