This chapter proposes ways of becoming more aligned with the aspirations of Aboriginal and Torres Strait Islander students and community members through pre-service and professional experiences. It also outlines a range of strategies and opportunities that seeks to make sense of Aboriginal and Torres Strait Islander histories, cultures and education studies for participants in Initial Teacher Education (ITE) programs through corequisite, experiential learning opportunities in educational and community settings. The chapter also discusses some of the challenges and dilemmas that may be encountered in the process of developing Aboriginal and Torres Strait Islander professional experience frameworks within teacher education programs.

There are many reasons why we should study and teach about Aboriginal and Torres Strait Islander histories and cultures. An underlying factor is that Australia is our home, and we should have a thorough knowledge of the country’s history. As Joe Sambono says in Chapter 9, ‘If you don’t know about us, how can you have a respectful conversation with us?’ Aboriginal and Torres Strait Islander Studies is about educating all Australians in relation to Aboriginal and Torres Strait Islander people, histories, societies and cultures. That we are educating Australia in a climate of increasing racism is another important point.

Disability is an unspoken aspect that is overshadowed by larger issues in Aboriginal and Torres Strait Islander education. Young Aboriginal and/or Torres Strait Islander people with a disability often fall through the cracks in the education system, with their disability not recognised or not supported. The presentation of their disability in the classroom is routinely mis-characterised as behavioural issues rather than a learning disability requiring specific support, an assumption that leads to excessively high rates of suspension and expulsion when disability is a factor in the education of Aboriginal and/or Torres Strait Islander children and young people.

Poetic Lines can be used to capture the strength, resilience, and aspirations of Indigenous students, ensuring their perspectives are represented in research and education policy. For Aboriginal and Torres Strait Islander peoples, knowledge is not just written: it is sung, danced, spoken and felt. Indigenous poetic inquiry recognises this by using poetry as a way to share knowledge that is rich in meaning and emotion. Unlike conventional educational writing, which often privileges Western structures of knowledge, this approach allows for more fluid and relational ways of understanding. Poetry, with its rhythm, metaphor and storytelling, provides space for Indigenous voices to be heard on their own terms, resisting colonial narratives and centring Indigenous perspectives.

Indigenous boarding programs have long been framed as a response to the structural barriers faced by First Nations students from remote and regional communities in accessing secondary education. For many First Nations families, boarding schools represent a double-edged sword: an avenue for opportunity that also perpetuates colonial systems of dislocation and assimilation. This chapter critically examines the lived experiences of Indigenous students in boarding schools, foregrounding the voices of those most impacted – students, families and communities. It interrogates the systemic and cultural challenges faced by these students while celebrating the strength, adaptability and agency of First Nations peoples. Through an Indigenous lens, the chapter seeks to move beyond narratives of ‘success’ and ‘opportunity’, calling instead for culturally led and self-determined ways for boarding to support students who live away from home for schooling.

I have often been asked: How can mathematics be beautiful? This question is usually sparked by popular culture, such as the movie A Beautiful Mind or television shows that have popularised mathematics. For most of the inquirers, their experience with mathematics is so divorced from subjective statements such as ‘beautiful’ that they cannot fathom any connection between them. They have also been taught that mathematics is supposed to be objective – that is, transcending our own subjectivity (or bias) to find ‘the truth’. These are common perceptions of mathematics informed by our common experience with the teaching and learning of mathematics. This chapter explores such perceptions, questions notions such as objectivity and explores how these perceptions have positioned Indigenous people as mathematical learners. In essence, this chapter explores the connection between culture and mathematics – putting subjectivity back into mathematics and looking at how this can affect the teaching and learning of mathematics for Indigenous students. These new approaches also have implications for mathematics education in general, by allowing students to connect with mathematics through their own social and cultural backgrounds.