This special issue of The Australian Journal of Indigenous Education presents a second volume of papers which specifically address the issue of remote education for Indigenous Australians. ‘Red Dirt Revisited’, edited by John Guenther, presents findings from his team working on the Remote Education Systems (RES) project within the Cooperative Research Centre for Remote Economic Participation (CRC-REP). Focusing on a number of remote Aboriginal and Torres Strait Islander educational sites in the Northern Territory, Western Australia and South Australia, the RES project is now in its final stages and the main intention behind this special issue is to share significant findings from this important research. Much of the work presented here is by postgraduate students and AJIE is very pleased to be able to provide a voice and forum to support and ‘grow’ early career researchers in our field.

The challenge for any research journal today is how to continue to make the work we publish relevant, contemporary and innovative for the research groups, educational organisations, and Indigenous communities locally and globally that we serve. At the same time, we recognise it is important for us to continue our work in The Australian Journal of Indigenous Education within the critical pedagogical agenda in which it began; that is, the empowerment of Aboriginal and Torres Strait Islander peoples through education, combined with a concern to critique and challenge the national and international colonial contexts in which Indigenous education is positioned today.

In 2013, the Cooperative Research Centre for Remote Economic Participation's (CRC-REP) Remote Education Systems (RES) project team brought together a collection of papers built around a central theme of ‘red dirt thinking’. This theme reflected a view the authors had, that education and schooling in remote communities should be relevant to the context (that is, the ‘red dirt’) in which it is provided. We proposed this as a conceptual framework in which to challenge conventional wisdom about success, disadvantage and aspiration in remote schools.

The Early Years Learning Framework for Australia emphasises that children's own identity is constructed within their given context of family and community. This article presents the findings of a multiple case study project undertaken within five remote Aboriginal communities in the Northern Territory, Australia. Community Elders were concerned that while their children had a positive sense of self during their prior-to-school years, on entry into formal schooling they experienced a disjuncture between those experiences and the expectations of a Western curriculum. The project involved partnering one university academic to work with each community, exploring ways of improving 4-year-old children's pre-reading and numeracy skills to enhance their capacity to engage with expectations on entry into formal schooling. Elders were determined to have the children be successful at school and saw success there as inextricably interwoven with their sense of efficacy to explore and to learn. Outcomes included positives such as children demonstrating increased pre-reading and numeracy skills and, importantly, the engagement of the whole community in the project. Foundational to the success was making Aboriginal ways of knowing, being and doing key components of learning opportunities provided to the children, supporting awareness of their social and cultural heritage.

Remote Australian Aboriginal and Torres Strait Islander schools and communities are diverse and complex sites shaped by contrasting geographies, languages, histories and cultures, including historical and ongoing relationships with colonialism, and connected yet contextually unique epistemologies, ontologies and cosmologies.

This paper explores the history of Anangu (Pitjantjatjara, Yankunytjatjara, Ngaanyatjarra and Ngaatjatjarra) populations, including the establishment of incorporated communities and schools across the tri-state remote region of central Australia. This study will show that Anangu have a relatively recent contact history with Europeans and Anangu experiences of engagement with colonisation and schooling are diverse and complex.

By describing historical patterns of population centralisation and decentralisation, I argue that schooling and broader education policies need to be contextually responsive to Anangu histories, values, ontologies and epistemologies in order to produce an education approach that resists colonialist social models and assumptions and instead, works more effectively towards a broader aim of social justice. Through assisting educators and policy makers to acquire a clearer understanding of Anangu histories, capacities and struggle, I hope to inform a more nuanced, contextually responsive and socially-just consideration of the provision of Western education in the tri-state region.

Sustainable partnership formation in a remote Indigenous community involves social, cultural and political considerations. This article reports on the project, ‘Sharing Place, Learning Together: Supporting Sustainable Educational Partnerships to Advance Social Equity’, funded by the Melbourne Social Equity Institute (MSEI) at the University of Melbourne (UoM). The project's aims were to document insights into working with communities and educators in a remote community school in Western Arnhem Land, and to promote and raise Aboriginal students’ aspirations for engagement in further education through knowledge exchanges. Two project deliverables focus this paper: a participatory workshop conducted at UoM by educators and students from the school, and a qualitative research study that investigated the mutual partnership capacity building between the school community and UoM. The workshop provided an environment conducive to the participants sharing their cultural knowledge and perspectives on a two-way Learning on Country program with the wider UoM community. Extensive interview data collected from school and community-based participants identified the enabling and constraining factors impacting the formation of a sustainable partnership. The findings revealed the importance of prioritising relationship-building, the valuing of resource development, and the need for humility and openness to criticism when working with remote communities.

This paper outlines PhD research which suggests mobile learning fits the cultural philosophies and roles of Aboriginal and Torres Strait Islander women who are preservice teachers in the very remote Australian communities where the research was conducted. The problem which the research addresses is the low completion rates for two community-based Initial Teacher Education (ITE) programs in South Australia (SA) and Queensland (Qld). Over the past decade, the national completion rate of Aboriginal and Torres Strait Islander students in teacher training was 36 per cent, and in these two community-based programs it was less than 15 per cent. This paper identifies the perceptions of the benefits of using mobile devices by Aboriginal and Torres Strait Islander women who are preservice teachers in very remote communities. They report ways in which mobile learning supports their complex roles and provides pragmatic positive outcomes for their tertiary study in remote locations. The paper describes the apparent alignment between mobile learning and cosmology, ontology, epistemology and axiology, which may underpin both the popularity of mobile devices and the affordances of mobile learning.

This study explored the experiences of 32 male Aboriginal students from regional and remote towns and communities while they attended a metropolitan boarding school away from home and family in Perth, Western Australia. Using narrative interviews it specifically investigated how these Aboriginal students construct meaning around the transition experience to boarding school. Three major themes emerged from the data: (1) Decision Making and the subthemes of Choice-less Choice and Opportunity; (2) Organisational Climate and the subthemes of School Environment and Belonging, Culture Shock, Homesickness, Identity, Code Switching, Teachers, Academic Expectations, Residential Life, and Friendships and Peer Relations; and (3) Relational Change and the subthemes of Family Dynamics, Friendships at Home, and Cultural Connectedness. This study emphasises the importance of conceptualising and understanding social phenomena from the perspective of those who actually undertake the experience, and the findings are discussed in terms of policy and practice relevant to Australian boarding schools.

BowerBird is an open platform biodiversity website (http://www.BowerBird.org.au) and a nationally funded project under management of the Atlas of Living Australia (ALA) and Museum Victoria. Members post sightings and information about local species of plants and animals, and record other features of ecosystems. Charles Darwin University's Northern Institute Elder on Country researcher, Kathy Guthadjaka, has shared pictures and information about the biodiversity of her homelands in the Yolŋu community of Gäwa, on Elcho Island in north east Arnhem Land, Northern Territory. The extent to which this knowledge can be exposed in the same way as other open resources, can pose dilemmas about the level of ‘openness’ that is appropriate. Open sharing of educational materials can be promoted as a basic human right. This paper will explore the extent to which traditional knowledge can be made openly available. What are the implications for sharing this knowledge in a westernised context that compartmentalises it, and how can a western academic perspective learn from this knowledge and engage functionally with it for the purposes of learning? The existence of this project on the interface between traditional knowledge and western technocratic information management also has implications for how information is presented and valued.

This article will discuss some of the findings from a qualitative research project that explored the connections between alternative education and Indigenous learners. This study investigated how flexi school leaders reported they were supporting Indigenous young people to remain engaged in education. The results of the survey provide demographic data focusing on Indigenous participation in this sample of flexi schools. The results revealed that a high number of Indigenous young people are participating in flexi schools within this sample. Furthermore, a high number of Indigenous staff members are working in multiple roles within these schools. The implications of these findings are twofold. First, the current Indigenous education policy environment is focused heavily on ‘Closing the Gap’, emphasising the urgent need for significant improvement of educational outcomes for Indigenous young people. The findings from this study propose that flexi schools are playing a significant role in supporting Indigenous young people to remain engaged in education, yet there remains a limited focus on this within the literature and education policy. Second, the high participation rates of Indigenous young people and staff suggest an urgent need to explore this context through research. Further research will assist in understanding the culture of the flexi school context. Research should also explore why a high number of Indigenous young people and staff members participate in this educational context and how this could influence the approach to engagement of Indigenous young people in conventional school settings.

Effective mathematics teaching for Indigenous language speaking students needs to be based on fair expectations of both students and teachers. Concepts of ‘age-appropriate learning’ and ‘school readiness’ structure assessment expectations that entire cohorts of Indigenous language speaking students are unable to meet. This institutionalises both student and teacher failure, as both are exhorted to meet unachievable expectations. The voices of teachers teaching in a very remote school provide insight into teachers’ responses to the mismatch between the system expectations and the teaching context. Teacher interviews in a small Northern Territory school, conducted within an ethnographic study, showed that teachers’ decisions regarding the level of mathematics curriculum taught were informed by students’ prior learning and by the language dynamic in their classrooms. The need and pressure to teach Standard Australian English also affected how mathematics was taught. This leads to a reformulation of the concept of school readiness to ask how schools can be more ready for their Indigenous language speaking students in terms of preparing and supporting teachers.

Recent media and policy focus in remote Aboriginal education has turned to boarding schools. The general rhetoric is that boarding schools will allow Indigenous Australian students to have access to quality education and to learn to ‘walk in two worlds’. However, to date, there has been very little exploration of the lived experiences of Indigenous boarding schools, either from broader political and sociological perspectives, or from the schools themselves. Furthermore, understanding of how the residential side of boarding constructs the use of time and presents educational and social development opportunities is lacking. This paper aims to begin to address this, by presenting the goals and intended outcomes of a residential program for remote central Australian Aboriginal students. Through analysis of 17 semistructured interviews with residence staff, this paper identifies the two overarching goals of the program, as well as the more specific learning outcomes from which the program expects its students to benefit. The research presented is preliminary data that forms part of a broader PhD study of postboarding school expectations and outcomes for remote Aboriginal students, their families, and their communities.

This study explored the experience of having a child educated away from home at boarding school for Aboriginal parents living in regional and remote communities in Western Australia (WA). In-depth interviews were conducted with 11 participants and thematic analysis found the following major themes emerged from the data: (1) Access, Standards and Quality, and the subthemes of Declining Local Schools, Opportunity, and Worldliness; (2) Parental Agency and the subthemes of Parent-School Connection, Parenting Style, Communication, and Milestones and Siblings and; (3) Cultural Heritage and the subtheme of Maintenance and Transmission. The findings are described and then discussed in terms of practice implications relevant to boarding schools in WA. Limitations of the current study are acknowledged and directions for future research are proposed.

The aim of this article is to critically review and analyse the public representations of mature-age university students in developed and some developing nations and how they compare to the public representations of mature-age Aboriginal and Torres Strait Islander university students in Australia (‘students’ also refers to graduates unless the context requires specificity). Relevant texts were identified by reviewing education-related academic and policy literature, media opinion and reportage pieces, conference proceedings, and private sector and higher education reviews, reports and submissions. What this review reveals is striking: very few commentators are publicly and unambiguously encouraging, supporting and celebrating mature-age Aboriginal and Torres Strait Islander university students. This strongly contrasts with the discussions around mature-age university students in general, where continuous or lifelong learning is acclaimed and endorsed, particularly as our populations grow older and remain healthier and there are relatively lower numbers of working-age people. While scholars, social commentators, bureaucrats and politicians enthusiastically highlight the intrinsic and extrinsic value of the mature-age student's social and economic contributions, the overarching narrative of the mature-age Aboriginal and Torres Strait Islander student is one of ‘the horse has bolted’, meaning that it is too late for this cohort and therefore society to benefit from their university education. In this article we examine these conflicting positions, investigate why this dichotomy exists, present an alternative view for consideration, and make recommendations for further research into this area.

The role of artistry in transformative maintenance of law and custom is a theme widely researched and discussed in Aboriginal arts related literature. However, it is the aim of this paper to contribute to a wider discourse about learning and economic participation in remote Australia, and in particular the role of multimodality as a significant asset. The paper draws from relevant literature and two case studies; one from Keringke Arts, and one from Eastern Arrernte teacher and artist, Kathleen Kemarre Wallace. In customary form, multimodality combines and recombines various modalities — including dance, song, sand drawing, body painting and design, storytelling, stories, rhythm, petroglyph and ochre-painted rock art — enabling the intergenerational teaching and learning of rich cultural heritage in ways which connect that experience to the law and custom of the homelands. Multimodality, as it is used in this paper, draws on the concept of ‘form-relationality’; the way various modalities are combined and recombined, as elements which together describe a body of knowledge and yet separately provide myriad detail. Although beyond the scope of this paper, multimodality is also a mediating influence between contemporary and customary elements and contexts. This paper considers the complexity of multimodality as an asset in a contemporary arts market.

The article describes the teaching and learning framework that underpins a Kinship Online Module aimed at delivering online cross-cultural training at the university level. It is based on an existing workshop designed and presented to non-Aboriginal staff and students by Lynette Riley, a Wiradjuri and Gamilaroi woman from Dubbo and Moree. In doing so, this article reflects on the pedagogical framework and adopted learning environment, and describes how the project adopts a ‘cultural praxis’ approach that combines a social constructivist, problem-based immersive learning approach with five complementary pedagogical approaches. These principles underpin the designing of a program that embeds diverse Aboriginal knowledge into this online teaching resource.

The Remote Education Systems (RES) project within the Cooperative Research Centre for Remote Economic Participation (CRC-REP) has, over the last four years, gathered and analysed qualitative data directly from over 230 remote education stakeholders and from more than 700 others through surveys. The research was designed to answer four questions: (1) What is education for in remote Aboriginal and Torres Strait Islander communities?; (2) What defines ‘successful’ educational outcomes from the remote Aboriginal and Torres Strait Islander standpoint?; (3) How does teaching need to change in order to achieve ‘success’ as defined by the Aboriginal and Torres Strait Islander standpoint?; and (4) What would an effective education system in remote Australia look like? Based on this data, the paper reveals how perceptions differ for Aboriginal and Torres Strait Islander people from remote communities compared with people who come from elsewhere. The analysis points to the need for some alternative indicators of ‘success’ to match the aspirations of local people living in remote communities. It also points to the need for school and system responses that resonate with community expectations of education, and to develop narratives of aspiration and success alongside community views.

This article reflects on issues of Indigenous creativity in Māori arts education, along with what we see as problematic tensions of the assessment of intangible elements. Our writing is motivated by a desire to start a global dialogue on Indigenous/Māori epistemologies, pedagogies and ontologies, and the contradictions and tensions that threaten these through global assessment drives within schools. We argue that current student assessment regimes are being increasingly influenced by international neoliberal agendas, which focus on universal, measurable outcomes. By critically exploring the assessment of creativity in the arts from a Māori perspective, we reflect on several contradictions and tensions in current assessment drives within schools. In particular, the intangible dimensions of being and flow and their connection to creativity are examined, and we conclude with recommendations for further work in this area.

The Australian National Program Standards for Teacher Education prioritises knowledge of culturally inclusive practices and challenges the educational community to present research on well-structured, inclusive, cross-curricula education partnerships. This article meets this challenge as it explores a core unit of work for undergraduate teachers with Indigenous education as its foundation. Most importantly, the paper presented here provides an overview of how to develop culturally appropriate pedagogical practice through culturally inclusive curriculum. Both the unit of work and the paper are built on the principles of Constructive Alignment. In engaging with the article, the reader will use the 4Rs of reflection, as used by the pre-service teachers within the unit of work, to personally engage with curriculum conversations. This engagement demonstrates excellence in education design and offers clear alignment with the Australian Curriculum Studies Association's (ACSA’s) principles for Australian curriculum.