We are very pleased to bring you Volume 46 of The Australian Journal of Indigenous Education. This year is a particularly significant time for Aboriginal and Torres Strait Islander issues and education. It marks the 25th anniversary of the landmark Mabo decision that refuted the legal doctrine of terra nullius and recognised that the Miriam people were continuously present and exclusively possessed Mer in the Torres Strait. It is also the 50th anniversary of the 1967 referendum, a significant milestone resulting in constitutional change to recognise Aboriginal and Torres Strait Islander peoples in the national census. This year also marks the release of the Universities Australia Indigenous Strategy 2017–2020, which is designed to provide a sector-wide initiative that binds all universities together with common goals. The strategy includes important initiatives to increase the numbers of Aboriginal and Torres Strait Islander people participating in higher education, increase the engagement of non-Indigenous people with Indigenous knowledge and educational approaches, and improve the university environment for Aboriginal and Torres Strait Islander people.

We are very pleased to bring you Volume 46.2 of the Australian Journal of Indigenous Education. In conversation as Indigenous and non-Indigenous educators working towards social justice in education, the papers in this Volume explore key questions across school, tertiary education and policy contexts. One of the key challenges for those of us working in Indigenous education landscapes in Australia and globally continues to be the ways in which policy plays out and is performed through high stakes testing of various shapes and forms. Like policy itself, ‘testing’ is linked to discourse about Indigenous peoples, capacity for educational ‘success’ and the kinds of pedagogies and teacher-ly performativities that might be enacted to achieve such outcomes. This is a necessarily complex landscape and the discussions we present in this Volume ask us to take pause and consider the relationship between policy, testing and educational practice and the ways these interface with Indigenous ways of being, doing and knowing.

This paper explores the transitional experiences and challenges faced by girls from the Torres Strait Islands when they leave individual communities to attend boarding school in regional Queensland. The paper presents original ethnographic research using a narrative enquiry approach, capturing stories as narrated by a broad cohort of girls from within these communities, both past and present students. The stories relayed in this article are integral to assisting parents and extended family, staff and administrators to better manage the transition process from one community to another. Identifying the cultural, social and academic challenges associated with the transition process will enable those involved in student support both within the community and the school system to do so with an enhanced awareness so that the students involved may be helped to negotiate this experience more easily. This paper will also inform, although not directly engaging with the topic, the ongoing debate about the advantages and disadvantages of girls leaving their communities to attend boarding school. It will also add weight to the call to improve current strategies to assist with the transition process.

‘Riawunna’ is an Aboriginal word meaning ‘a place of learning’ for Aboriginal people, from entry level to tertiary studies, at the University of Tasmania (UTAS) and operates on Hobart, Launceston and Burnie campuses. The Riawunna Centre was established to encourage Aboriginal people to aspire to higher levels of education, and to support them to be successful in their chosen course of study. One strategy developed to support the participation, retention and success of Aboriginal and Torres Strait Islander people is the Murina program. During the four year period between 2010 and 2013 every student at UTAS who graduated from the Murina program and chosen to enrol in undergraduate studies has been successful in completing their courses. One of the tools used to achieve this result is the strong use of narrative and images in our teaching. This whole-person approach to teaching resonates culturally with Aboriginal and Torres Strait Islander people, but is also applicable to any student of any culture, especially those who come to university tentatively and with low expectations of what they can achieve.

The global standardization reform movement in education has seduced many Indigenous education policy makers in Australia, providing a powerful neoliberal discourse to further consolidate their focus on Indigenous educational deficit. A Share in the Future, the latest review of Indigenous education in the Northern Territory is an exemplar in this regard. This paper offers a brief exposition of this review, highlighting how an exclusive focus on comparative statistics and standardised testing of English literacy and numeracy works to maintain the coupling of ‘Indigenous’ and ‘deficit’, reifying colonial power relations and justifying technical and bureaucratic educational approaches, administered and monitored from afar. Such an approach is unable to adequately respond to the relational, cultural and linguistic complexities and nuances of local Indigenous education contexts. The educational assumptions and propositions of A Share in the Future will be juxtaposed with those of the Cross-Cultural Collaboration Project, undertaken in the Northern Territory in 2008, to consider alternative ways of successfully engaging these local educational complexities.

Progress has been slow in improving health disparities between Aboriginal and Torres Strait Islander (Indigenous) Australians and other Australians. While reasons for this are complex, delivering healthcare respectful of cultural differences is one approach to improving Indigenous health outcomes. This paper presents and evaluates an intercultural academic leadership programme developed to support tertiary educators teaching Indigenous health and culture prepare interdisciplinary students to work respectfully and appropriately as health professionals with Indigenous peoples. The programme acknowledges the impact of colonisation on Indigenous Australians and draws on theories of the intercultural space to inform reflection and discussion on Indigenous/non-Indigenous relations and their impact on healthcare. Furthermore, the programme encourages establishing a community of practice as a resource for educators. Evaluation indicated participants’ confidence to teach Indigenous content increased following the programme. Participants felt more able to create intercultural, interdisciplinary and interactive learning spaces that were inclusive and safe for students from all cultures. Participants learned skills to effectively facilitate and encourage students to grapple with the complexity of the intercultural space, often tense, uncertain and risky, to enable new understandings and positions to emerge that could better prepare graduates to work in Indigenous health contexts.

This article draws upon a ‘tale from the field’ (Van Maanen, 1988) to encourage New Zealand and Australian teachers of history and social studies to appraise how their own perceptions of place and teaching about Indigenous peoples’ histories impact upon their students’ learning. Moreover, it explains why Uri Bronfenbrenner's (1979) ecological systems model (despite its limitations) can assist the process of critiquing the teaching of Indigenous histories in schools on both sides of the Tasman Sea. It concludes that place conscious Indigenous land-based learning experiences, resulting from mutually beneficial collaborations with Indigenous communities, are needed to enhance the teaching of Indigenous peoples’ histories in both countries.

Participation in sport during high school has been linked with a range of educational and developmental benefits. However, there is limited research investigating the benefits of participation in sport from the perspective of Aboriginal former youth sports participants. The purpose of the current research was to investigate how participation in sports impacted on the educational engagement, aspirations and development of Aboriginal former youth sports participants. Interpretive phenomenological analysis of semistructured interviews with six participants was conducted. Analysis was conducted utilising the Positive Youth Development asset framework. Participants reported a positive influence for their participation in youth sport on key education related assets including, achievement motivation, school engagement and relationships with teachers. Participants also reflected upon the role of participation in youth sports in the development of empowerment and positive identity assets. For these participants, involvement in youth sport had clear educational and developmental benefits. It is concluded that youth sports participation is one developmental context with the potential to have a positive influence on the educational and developmental trajectory of Aboriginal youth.

Determining the writing skill level of students commencing tertiary education is a key element in predicting their likely study success and in providing appropriate writing development opportunities. Writing tests constructed around written instructions often assume high levels of reading and comprehension skills, which in some instances impose difficulties for students who have varying levels of comprehension and writing skills as shaped by their cultural and ethnic, learning journey experiences and previous formal English language instruction. Many universities have now established Post-Entry Language Assessment (PELA) tools as a means to determining student language skills at the commencement of their studies. Discussed here is a Visual PELA (VP) intended to stimulate student writing of a small passage of text for the purpose noted above. The visual nature of this instrument is intended to provide an alternative approach for visual learners, or those for whom written instructions pose difficulties, to demonstrate their literacy skills. This paper describes the development and initial testing of a VP with a view to it becoming an additional tool for determining writing skills levels for commencing students. A trial of this VP took place with a cohort of mostly international students having English as an Additional Language/Dialect (EAL/D) undertaking higher degree by research studies in an Australian university. The VP used here was founded on the idea of using images to stimulate the writing of a short passage of text where students can find their own context and ideas to write in an imaginative way and thus demonstrate their writing skill on entry to their tertiary studies.

This paper aims to provide some insight into the links between attendance, retention and engagement of Indigenous senior students in an urban environment. A study of 58 students from two urban high schools during the period 2009–14 was undertaken. The study used data from a variety of school records, as well as informal interviews with students. It is argued that while the broader comprehensive statistical studies are useful there is a need to have some more, in depth, localised studies in urban schools. Results of the study support the link between absences and student disengagement. There was a clear positive link between retention to Year 12 and superior attendance. In many individual instances, the links between attendance, retention and engagement were complex. There was also a need to place emphasis on alternative paths for some of the disengaged group rather than just trying to improve attendance. These paths included employment opportunities, Technical and Further Education (TAFE) and post school traineeships or apprenticeships. This paper points to the need for further longitudinal studies in urban high schools to study the long-term life outcomes for Indigenous students.

The Wollotuka Institute, University of Newcastle, New South Wales, is the first university or organisation to enter into the accreditation process with the World Indigenous Higher Education Consortium (WINHEC). Part of that process includes identifying the local cultural standards and protocols that drive and shape our work as a cultural entity. As a result of successfully completing these processes, the course ‘Working with Aboriginal Communities’, consciously underwent a process of affirmation recognising and embedding where missing, these cultural protocols within our pedagogy and curriculum. Each intake sees students from all disciplines enrol and all benefit greatly from their cultural learning experiences. In this paper, we discuss how these cultural protocols shaped the course material that both online and face-to-face tertiary students experienced, as well, noting the outcomes of this process. Both authors are long-term educators in higher education and have had our teaching invigorated by this experience of critique and reflection. This paper serves to both be a reflective and documentary process for ourselves as well as an opportunity to share our experiences with our colleagues involved in higher education.

This paper argues that genuine engagement and consultation is required where Indigenous voice is prevalent within the policy development process for true progress to be achieved in the educational attainments of Aboriginal and Torres Strait Islander students. It is important to note that there has been little critical analysis of policy discourses. More specifically, analysis of how language is used to maintain societal constructs. By providing an Indigenous standpoint, it is anticipated that this paper makes explicit to policymakers the bias and taken for granted assumptions held by those who produced it. This paper is derived from a larger project, namely my Masters of Education (Research) thesis (Hogarth, 2015). The major findings that emerged from the data included (a) the homogenous grouping of Aboriginal and Torres Strait Islander people, (b) the maintenance of the prevalent dominant ideology of a deficit view within policy and finally (c) the expectation of government of increased engagement and connections with and by Aboriginal and Torres Strait Islander peoples in education without consideration of the detrimental effects of past policies and reforms. The potential implications of making explicit how language positions Aboriginal and Torres Strait Islander students’ educational attainment can inform future policymaking and contribute to the struggle for self-determination.

This preliminary study considers the implications of where students of Aboriginal descent sat in a teacher education classroom, its significance in relation to the space of the classroom, the importance of the place to the individual and its links to creating a climate of cultural safety in the classroom. Six students from two cohorts of varying sizes were interviewed as to why they sat where they did in the classroom and why the place where they sat remained relatively stable. The study uses quotations from the students and reflectively seeks to understand their experience in the class. Risking themselves in a university context which itself is the product of the very colonisers who created the conditions for cultural genocide through residential schools. It is tentatively concluded that where First People sit in the classroom maybe reflective of the territory to which they belong.

This case study of an adult and community education provider based in far north Queensland describes its capacity to balance various iterations of public policy against its vision for the future of Aboriginal and Torres Straits Islanders. Community-controlled organisations wanting to contribute to economic and social development in regional/remote Australia through the use of formally recognised vocational education and training have adjusted to at least three major sociopolitical changes at the national policy level since the early 1990s. These include redefining equity, marketising the delivery of public services and increased centralisation. The contemporary orientation of vocational education and training as part of the Indigenous Advancement Strategy has become a highly prescriptive and heavily centralised mechanism for the establishment of employment outcomes. This has been framed as an obligation and right of Australian citizenship as opposed to the other wellbeing and personal development benefits of education. This registered training organisation has navigated four burdensome (re)definitions of equity that have made planning and delivery of true lifelong training objectives difficult. The provider has embraced the marketisation of the sector and navigated other policy changes in order to provide the services and knowledge set out in the college mission statement.

There are still no major assessment and diagnostic tools that educators can use to properly assess our Inuit students’ learning. Cultural safety as it is currently defined in New Zealand educational research (Macfarlane et al., 2007) is necessary in creating a classroom community that encourages the appreciation of culture and worldview, and ultimately enables success as defined by the culture and community of the students. Modern day assessment tools used with Inuit students must also conform to this standard of cultural safety in order to ensure the equity and authenticity of the assessment results. There is a need for ongoing research and development of culturally safe assessment tools. To date, recommendations that include collaboration with local populations, evaluation of the tools presently being used, and the due diligence of ensuring these tools are culturally unbiased are a few guidelines that have the potential of creating culturally safe assessments that portray students’ true learning abilities and assist both teacher and community in the support of their students’ learning and success.

This three-year research study examined the influence of interactive technologies on the math achievement of Indigenous students in Years 4, 5, 6 and 7 technology — equipped classrooms in a rural elementary school in British Columbia, Canada. Using a mixed-methods approach, the researcher conducted semistructured interviews and collected math achievement data (reported elsewhere) over a three-year span, and distributed a survey to the teachers in the second year of the study. All data sources revealed that interactive technologies such as SMARTBoards, student response systems and document cameras influence positively Indigenous students’ math achievement over a three-year period.

Indigenous knowledge is multidimensional encompassing the beliefs, practices, arts, spirituality and other forms of traditional and cultural experiences that belong to Indigenous communities globally. In order to protect, preserve and recognize the knowledge of the Indigenous people of Fiji, known as the iTaukei, the University of Fiji has established a Centre for iTaukei Studies. The Centre apart from its cultural dimension has adopted the western system of disseminating knowledge through publications, text books and teacher education programmes. While maintaining the importance of preserving the originality of the Indigenous cultural identity and practices, the paper highlights how the infusion of the cultures of the Indigenous people and that of the Indo-Fijians, who have co-existed together for over 100 years, has shaped the unique multicultural landscape in Fiji.

We propose the use of an ontological perspective to shift current thinking about the phenomenon of home/school partnerships, particularly through an examination of school leaders (leadership team) — community relationships that seek to better serve Indigenous students and their communities. We reanalysed focus group interviews of indigenous Māori students and their whānau/families from a wider New Zealand study that investigated the development of culturally responsive leadership in 84 secondary schools. The aim of the leadership intervention was to improve school practices and enable Indigenous Māori students to achieve and enjoy educational success as Māori. Reanalysis of interview material revealed categories related to relational being that highlight both opportunities and impediments to authentic relationships between schools and communities and the development of culturally responsive leadership. This paper attempts to create a framework in regards to relational ontology within a broader struggle for transformative praxis and to provide direction for further theoretical and practical investigation within schools.