The quest to improve Indigenous people's access, participation and outcomes in education wherever we live in the world involves a concerted effort from all, and across all levels of education from the pre-school to the postgraduate sector. Improvements in these areas, as we have seen in past issues of The Australian Journal of Indigenous Education, are closely tied to improving other social and economic indicators in Indigenous lives, such as health, employment, governance and housing. The importance of research in the field of Indigenous education is a fundamental part of understanding the complexity of the issues, the level of constraints, as well as the many possibilities as we move forward in time. And, as practitioners of Indigenous education continue to keep looking for new ideas or examples of teaching and learning practice, AJIE continues to invite descriptions of educational practice and articulations of Indigenous experience from our readership. As educational research and practice have progressively become global, we have sought experiences beyond our Aeotorea/New Zealand and North American colleagues to countries and contexts that are less familiar to us. We are pleased to report that for our efforts in this regard, AJIE is now listed with SCOPUS, the largest abstract and citation database of peer-reviewed literature.

The uptake of small screen technology by adolescents is widespread, particularly in industrial nations. Whether the same is true for Australian Aboriginal youth is less clear as there is a dearth of research in this regard. Therefore, in this exploratory study the use of small screen technology by Indigenous students was examined. Twenty-four Indigenous adolescents (mean age 16.4 years) attending a boarding school in a remote region of Western Australia participated in individual and in-depth structured interviews that queried their use of: (1) television, (2) video games, (3) computers, (4) the internet, and (5) mobile phones. The results showed that mobile phones were the most frequently used and the most popular (i.e., they were nominated as first choice in a hypothetical scenario), followed by the internet, whereas television, video games and computers were used less often. It did appear that mobile phones were used by participating Aboriginal adolescents in ways similar to non-Indigenous adolescents (e.g., not only to make phone calls, but also to send text messages and access the internet). However, their mobile phone use did reflect differences based on their cultural values and identity, and also reflected their physical distance from their family (i.e., because of their enrolment at a boarding school). This study supports anecdotal evidence of a rapid uptake of mobile phones by Indigenous adolescents. It also suggests that as the small screen technology of choice, they have the potential to be utilised for educational opportunities.

This article reports on the findings of an Australian Research Council (ARC) funded research project, ‘Building the future for Indigenous students’, an investigation of the hopes and dreams for the future of over 1,000 secondary students, 733 of whom were Indigenous, living in very remote, remote, and urban locations in the Northern Territory. Using both quantitative and qualitative research tools, researchers sought to understand what motivated the students at school and how they studied — critical elements in successful school achievement. In this article, the analysis of Indigenous student responses to a series of questions in the qualitative component of the study is presented. The analysis concludes that urban and remote Indigenous school children provide similar responses to questions that probe: (1) the value of education/school/self, (2) learner future goals, (3) learner motivation, and (4) learning preferences. The study also finds that very remote Indigenous school children, while similar in some question responses to both groups, also show some important differences that raise questions for more research.

This research explored gender and cross-cultural similarities and differences in the motivational profiles of Indigenous Papua New Guinean (PNG) and Indigenous and non-Indigenous Australians. Secondary students (N = 1,792) completed self-report motivational measures. Invariance testing demonstrated that the Inventory of School Motivation (McInerney, Yeung, & McInerney, 2001) measure was invariant across both gender and Indigenous and non-Indigenous groups. Structural equation modelling (SEM) results explicated that males were significantly more performance orientated than females in all three groups examined; however, the disparity between genders was most apparent in non-Indigenous Australians. Diverging from previous findings with non-Indigenous students, the current study found that PNG and Australian Indigenous males endorsed mastery goals more strongly than Indigenous females. In contrast, non-Indigenous females were more mastery orientated than non-Indigenous males. Finally, the two Indigenous groups endorsed social goals more strongly than the non-Indigenous Australians. The current findings highlight the importance of assessing gender and group differences, as broad statements relating to student motivation do not appear to be applicable in all cultural contexts.

Working with beginning teachers to assist them to begin to ‘think what we do’ (Arendt, 1998) in both mainstream and Indigenous education is problematic. This is particularly so because the majority of our teacher candidates, and indeed most of their university lecturers, are positioned close to the racial, social and cultural centre of Australian education. That is, teachers and teacher educators tend to be white, middle class, educationally successful, and accepting of the main premises and assumptions, purposes and values of formal schooling in Australia. This proximity to the centre can lead to an inability to question ideas and practices that, while everyday and seemingly innocuous, are frequently dangerous and destructive for those at the margins. In this article, we illustrate the normative power of hegemonic ideas by using aspects of the teen fiction The Hunger Games as an analogy for ‘thoughtless’ and unquestioning acceptance of authority. We then describe and discuss a pedagogic practice used within the Master of Teaching program at the Melbourne Graduate School of Education. The practice is designed to challenge normative understandings about Australian history, teaching Indigenous Australian students, and to encourage engagement with the German-American Jewish philosopher and political theorist Hannah Arendt's provocative question ‘What are we doing?’ (Arendt, 1998, p. 5). We conclude the article with a challenge to re-think current policies and practices in the education of Indigenous Australians.

For more than 3 decades governments and education systems have struggled to address the gaps in educational outcomes between Indigenous and non-Indigenous students. Over the past 10 years it has become increasingly apparent that central to redressing these gaps is the development of teachers who are able to effectively engage with Indigenous students, their families and communities. The introduction of National Professional Standards has increased the focus on the development of pre-service teachers’ capacity to effectively teach Indigenous students. In 2008, the New South Wales Department of Education (DET) and four universities implemented an enhanced teacher training program (ETTP) that was delivered to final-year primary pre-service teachers. The success and continuing expansion of this program, coupled with the current national focus on building pre-service teachers’ capacity to teach Indigenous students, suggests it is timely to detail the critical design features of, and rationale for, this program to inform and support development of similar programs within pre-service teacher education. The article reports on four critical elements of the program: knowledge and understanding of Aboriginal history and culture; effective cross-cultural communication skills; holistic understanding of Aboriginal education and strategies required for improving Aboriginal student outcomes; and appropriate pedagogy and classroom management strategies.

This article describes how five pre-service teachers at similar stages of completion in their course at an Australian university responded to case studies on Indigenous education topics such as government policies, developing relationships, and teacher attitudes in the final assessment of a core unit of study. With the intent of encouraging student–teacher understandings to move beyond prior knowledge through dynamic scholarship, a case-study methodology was embedded across the pedagogical approach in an intensively taught Indigenous education core unit. The data consisted of an in-depth examination of five pre-service teachers’ assignments for levels of reflective language, and degree of orientation towards discourses in Indigenous education as associated with the assessment criteria. The findings support prior research in asserting core units in Indigenous education for pre-service teachers as paramount for developing teacher competencies, and argues careful consideration when deeming a graduate ready to teach according to the Australian Professional Standards for Teachers.

The issue of low graduation rates among Indigenous learners transcends borders. Some argue that racism and discrimination in schools and in wider society impede the success of Indigenous learners. Although teachers may not intend to make discriminatory decisions based on a learner's ascribed characteristics, research has demonstrated that teachers are capable of making biased decisions that deny opportunities to Indigenous learners. After reflecting upon current debates regarding effective educational strategies for diversity and Indigenous learners, the author contends that courses directed towards best practices for Indigenous learners in the classroom may be less beneficial than developing teachers' overall critical consciousness-raising and self-awareness abilities. The author presents what the literature reveals regarding various educational methods, practices, and epistemologies that have been successfully shared across disciplines in order to create more effective teachers and more responsive learners.

This article details reflections of an interdisciplinary team of educators working with groups of health sciences students in preparing them for working with Aboriginal and Torres Strait Islander peoples. The first-year common core unit discussed here is one attempt to equip future health practitioners with skills and knowledges to work adequately in this complex area. Processes of engagement, central to critical reflection and learning that is iterative and cyclical, are emphasised here using the authors’/educators’ experiences of teaching in the unit. Within this first-year unit, the content delivered — its underlying processes and principles, and assessment design using reflective journalling — coalesces into what is a valued unit of study in preparing students for practising in this field. While the content of the unit is political, provocative and powerful, which presents challenges for students and teaching staff alike, we maintain here that processes of critical reflection and action learning are central to its success and significantly contribute to enhancing students’ learning and to changing students’ perspectives.

This article presents the developmental stages of a nationwide whole-school strengths-based behavioural intervention by Māori and centring on Māori interests; an initiative that has the potential to transform educational success and opportunities. The initial phase involved a cycle of data collection. This was conducted via a series of focus groups held with Māori specialists, practitioners, families and students, to support the development of a kaupapa Māori approach to school-wide positive behaviour. The evidence that was gathered indicated that a systems framework needed to emanate out of a Māori worldview, be inclusive of family and community, and support the notion that Māori children are able to learn as Māori — to enjoy positive cultural and identity development throughout their schooling. The findings in this article describe the core features that underscore how behaviour should be shaped and supported within schools, from a Māori perspective.

Te reo Māori, the Indigenous language of Aotearoa (New Zealand), remains ‘endangered’ despite concentrated ongoing efforts to reverse declining numbers of speakers. Most of these efforts have focused on te reo Māori immersion education settings as these were considered the most effective means to ensure the survival of the language (May & Hill, 2008). More recently, the home has been identified as an important setting for language regeneration (Te Puni Kokiri, 2011). Despite the fact that the vast majority of secondary school-aged students (both Māori and non-Māori) attend English-medium schools, these settings are seldom considered as having potential to increase numbers of te reo Māori speakers. This article reports findings from a case study of one English-medium secondary school where factors surrounding the uptake of te reo Māori as a subject were investigated. Using Spolsky and Shohamy's (2000) language policy framework as an explanatory lens, it was revealed that even when students’ language ideologies orient them towards learning te reo Māori, language management and practice decisions can discourage rather than encourage this choice.

Among San communities in Botswana, the rate of student disengagement from both primary and junior secondary school is an ongoing concern for educators. San learners leave school at all levels of primary and junior secondary education. Students who leave school have tended not to provide reasons as to why they are dropping out. This study investigated some of the reasons why San learners decided to drop out at primary and junior secondary school levels in the Central District in Botswana. In-depth interviews were undertaken with 20 former students living in five cattle-posts where the participants worked as cattle herders. The results indicate that some San drop out of school for reasons of survival, both within and outside school. The findings of the study offer insights into some of the issues that impede students within San communities in achieving their educational goals. Further, the findings could assist educational authorities in their review of current educational practices in Botswana so that that all citizens can be appropriately accommodated within the education system.

This article examines the role of the multilingual education (MLE) teacher in the mother tongue-based MLE program for the Juangas, a tribe in Odisha, an eastern state of India, and is part of a broader study of the MLE program in the state. For the specific purpose of this article, I have adopted Welmond's (2002) three-step process: identifying culture-specific knowledge about the role of a teacher; examining the state's education objectives that influence teachers’ behaviour and experiences; and focusing on the behaviour and experience of teachers at the local level. These three steps constantly merged into one another during the examination of the subject under discussion. The paper recognises that the MLE teachers are not only first-generation teachers, but also first-generation practitioners of MLE, and therefore need to be resourceful and experimental in their classroom practices. However, given the national imperative to achieve universal elementary education by 2015, within the para-teacher framework adopted by the Government of India, the MLE teacher seems to be just a means to an end.

Photovoice, the most prevalent participatory visual research methodology utilised within social science research, has begun making its way into Indigenous contexts in light of its critical and pedagogical potential. However, this potential is not always actualised as the assumptions that undergird photovoice are often the same ones that (re)produce inequalities. Working from the notion that methodologies are the space in between theory, methods, and ethics, this manuscript works with/in the cultural interface between the Western theories that shape photovoice (i.e., standpoint theory, praxis) and Indigenous analogues (i.e., Nakata's [2007a, 2007b] Indigenous standpoint theory, Grande's [2004, 2008] Red pedagogy) in order to differentially (re)braid photovoice. Following a thumbnail description of these four bodies of scholarship, a concept key to photovoice (i.e., voice) is differentially configured with, in, and for the cultural interface to provide research considerations for various stages of participatory visual research projects (i.e., fieldwork, analysis, dissemination).

It is well recognised that research with Aboriginal communities needs to be ethical, meaningful and useful, in a way that is defined by communities themselves. This article provides an example of how reflexivity, from a number of positions and paradigms, can be used to undertake such research. I used a reflexive journal to document and critically assess the challenges and discomfort I experienced while undertaking research with Aboriginal communities, including uncertainty and feeling in the minority. Reflexivity allowed me to experience a number of key learnings, including: the importance of relationships; the importance of time, transparency and trust in relationships; reciprocity; the importance of listening; a partnership approach; and the impact of Aboriginal culture and past experience. The way in which I redefined my success as a researcher is also explored. In using reflexivity I reached new levels of understanding about myself, which enabled me to alter my practice and therefore change the experiences of those I was working with, ideally towards experiences that were perceived as culturally safe. Using reflexivity also enabled me to identify my position as a White researcher and centralise the needs and perspectives of Aboriginal people in my research. The purpose of this article is to present my own journey, as well as start a dialogue and provide a framework for how others might use reflexivity to become a culturally safe health professional or researcher and centralise the needs and perspectives of Aboriginal people in research and practice.