Education was an essential ingredient of the state strategy to address the so-called ‘Indian question’ in the Americas throughout the first half of the twentieth century. In the 1930s, Bolivian intellectuals promoted a new educational policy inspired by indigenismo, a trend of thought that sought to solve the problems faced by indigenous people concerning welfare, hygiene, agricultural techniques, and land issues; it also sought, to some extent, to teach them to value their own culture. The educational experience, originally conducted in the village of Warisata and then spread across the Andes, has merited special attention from historiography. However, very little is known about Warisata's replication in the country's lowlands. This paper explores the originality, scope, and limitations of the first project of socialization of ‘non-subjected’ societies of the Amazon Basin. That project was inspired by the postulates of the innovative Warisateño model, which aimed to give birth to a “new Indian” who would contribute actively and voluntarily to the progress of the nation. The categories adopted in that project, and the practices carried out, were inscribed in the positivists’ thought, based on their view of the alleged “wild nature” and “savagery” of the groups with whom educators would interact. This study aims to contribute to the debate on the ‘Indian question’ in the Americas by highlighting the contradictions faced by intellectuals when designing projects for the “integration” of otherness into the nation.

This paper argues that a component of increasing the rate of Aboriginal and Torres Strait Islander children and youths completing their secondary education is having parents and teachers maintain heightened expectations of these children in achieving this goal. To understand this phenomenon, we investigate the importance of, and discrepancies between, primary caregiver and teacher outlooks regarding Indigenous youths completing year 12. For the purpose of this paper, we adopt the term ‘primary caregiver’ in place of parent. This is because the majority (87.7%) of P1s analysed are the biological mothers with the remainder being close female relatives. P2s analysed are all male, 93.3% are biological fathers; remainder are step-fathers or adoptive fathers. This paper uses quantitative data from the Longitudinal Study of Indigenous Children to measure expectations from parents and teachers of Indigenous children. Results suggest that parents maintain exceptionally high expectations of their children, while teacher's expectations significantly decline over the course of Indigenous children's primary and secondary schooling years. We suggest that relationships and communication between parents and teachers, regarding expectations of students, are important to establishing an equilibrium in expectations of children, and that teachers may benefit from further training to address any underlying biases towards Indigenous children.

Guenther and Osborne's (2020) article ‘Did DI do it?’ raises concerns about the outcomes of a programme designed to improve literacy for First Nations students in remote schools. A critique of the article challenges the methods and findings. In this response, the authors respond to the criticism.

The authors of the article ‘Did DI do it? The impact of a programme designed to improve literacy for Aboriginal and Torres Strait Islander students in remote schools’ respond to a critique of their analysis of work.

This paper explores the unique challenges, experiences and circumstances that enable and/or constrain non-Aboriginal teachers involved in teaching the Stage 6 Aboriginal Studies syllabus in the New South Wales (NSW) curriculum (2010). Drawing on the yarning inquiry methodology of Bessarab and Ng'andu, seven semi-structured interviews were conducted with Aboriginal and non-Aboriginal Aboriginal Studies teachers to open a powerful and insightful dialogue pertaining to the complexities and challenges for non-Aboriginal teachers teaching in the Aboriginal Studies space. Interview data identified key issues, strategies and themes relating to how non-Aboriginal teachers of Aboriginal Studies negotiate and operate in highly contested knowledge spaces, their roles and responsibilities as social justice educators and their capacity to enact substantive change within and beyond the Aboriginal Studies classroom. Nakata's cultural interface theory provides a useful tool for data analysis as Aboriginal Studies sits squarely at the centre of this interface. The findings provide valuable insights and practical recommendations for aspiring and current non-Aboriginal Aboriginal Studies teachers seeking to develop a clearer understanding of their, thus far under-researched, roles within the classroom, whilst opening an intriguing dialogue pertaining to the future of Aboriginal Studies in schools and its place within Australia's broader movement for conciliation.

Aboriginal and Torres Strait Islander peoples remain significantly under-represented in higher education systems. There are significant disparities in university completion rates for Aboriginal and Torres Strait Islander students compared with their non-Indigenous counterparts. The poor-retention and high-attrition rates among Aboriginal and Torres Strait Islander students come at significant financial and personal cost for the individual, families, community, universities and governments. Existing evidence in relation to attrition has identified complex and multifaceted reasons including ill health, family and community responsibilities, financial difficulties, lack of social support, academic disadvantage and issues surrounding personal well-being. The current study aimed to add to evidence of the academic, financial, social support and well-being factors affecting Aboriginal and Torres Strait Islander student's decision to continue or withdraw from their university studies. Contrary to expectation, students' decision to withdraw was not related to academic and social factors. It was found that students between 22 and 25 years old strongly agreed they were likely to withdraw from studies. There was a significant association between withdrawal and type of enrolment. This study provided important insights into the factors that contribute to a students' decision to withdraw from their university studies, with implications for future educational interventions.

Racial trauma describes the emotional trauma and associated psychiatric reactions, such as distress and compromised well-being, which arise from perceived incidences of racism. It is an emerging psychological paradigm that is intimately linked to state-based policy measures such as child removal. Racial trauma is also deeply institutionalised in Australia’s education system as a consequence of the focus on dominant (white Standard Australian English speaking) culture, language, literacy and numeracy standards. Despite receiving little recognition in mental health work or the education sector, the effects of such trauma are profound and can account for the high rates of suicide and social dysfunction that we see in remote Indigenous communities as well as the low academic achievement and English language acquisition rates in Aboriginal students. This paper presents a literature review related to publications that scrutinise the relationship between racism in policy and schools and racial trauma, drawing on some research findings by one of the authors. It suggests alternative Indigenous pedagogies that can both mitigate and remove racial trauma from the school environment and lead to successful academic outcomes and well-being for Aboriginal students.

Shame is a ‘slippery’ concept in educational contexts but by listening to Aboriginal philosophy and Country, we can rethink its slipperiness. This article contemplates how multiple understandings of shame are derived from and coexist within colonised educational contexts. We focus on one positive example of Indigenous education to consider how these understandings can be challenged and transformed for the benefit of Indigenous learners. We discuss a mentoring program run by and for Indigenous young people that is successfully impacting school retention and completion rates: The Australian Indigenous Mentoring Experience (AIME). AIME has a rule, ‘No Shame at AIME’, with the view to minimising shame as a barrier to engaging with Western education. But is this as beneficial as might first appear? Might this erode important cultural understandings of shame necessary in Indigenous education? Instead, could shame be repositioned to better align with original cultural meanings and purposes? We philosophise about the AIME rule with Yuin Country and stories from Country along with our observational and interview data. We argue AIME does not so much ‘remove’ shame as reposition it to better align with Aboriginal cultural educational practice, which positively impacts mentees.

Schooling for Aboriginal and Torres Strait Islander students in remote or ‘Red Dirt’ communities has been cast as ‘problematic’, and ‘failing’. The solutions to deficit understandings of remote schooling are often presented as simple. But for those who work in Red Dirt schools, the solutions are not simple, and for education leaders positioned between the local Red Dirt school and upward accountability to departments of education, they are complex. Between 2011 and 2016, the Cooperative Research Centre for Remote Economic Participation's (CRC-REP) Remote Education Systems project explored how education could better meet the needs of those living in remote communities. More than 1000 people with interests in remote education contributed to the research. Education leaders were identified as one stakeholder group. These leaders included school-based leaders, bureaucrats, community-based leaders and teacher educators preparing university graduates for Red Dirt schools. This paper focusses on what Red Dirt education leaders think is important for schooling. The findings show school leaders as ‘caught in the middle’ (Gonzalez & Firestone, 2013) between expectations from communities, and of system stakeholders who drive policy, funding and accountability measures. The paper concludes with some implications for policy and practice that follow on from the findings.

The 2014 Wilson review of Indigenous Education in the Northern Territory recommended boarding school models as the preferred secondary education option for very remote Aboriginal students. This study considers boarding uptake by Aboriginal students from the Central Land Council region of the Northern Territory. An examination of boarding programs available to Aboriginal students in this region found that scholarship access is largely determined by socioeducational advantage and the perceived social stability of the family and student. To increase access and participation in boarding, more flexible funding assistance programs are needed. An expanded role for brokering could also increase retention and completion rates. Ultimately, more investment is also required in remote community schools, and in the development of ‘both ways’ capital if the social and educational aspirations of young Aboriginal students and their families in this region are to be realised through a boarding school model.

This article appreciatively reviews environmental education practice on islands through the lens of four key strands of environmental education discourse: biodiversity, conservation and science-framed education; place-based, indigenized and bioregional education; climate change and disaster risk reduction education; and education for sustainable development. Arising from these strands and their interface, six questions are asked of the examples of island practice reviewed. A final section asks what is distinctive about environmental education on islands and comes up with five principal findings. First, it is observed that environmental education initiatives on islands are markedly eclectic in their rich blending of practice from within the different strands. Second, it is noted that environmental education practice on different islands, especially in the Pacific, is marked by a return to indigenous, community-based learning. Third, the emergence of a distinctive pedagogy is remarked upon, especially the greater weighting given to relational, socio-affective and action-orientated learning. Fourth, the paucity of inter-island cosmopolitan dialogue is noted and questions are asked about how to ensure island learners steeped in learning about place can be brought to connect with the global environmental problematic. Fifth, the frequency of cross-curricular, interdisciplinary, even trans-disciplinary framing of environmental education initiatives is identified as bringing distinctiveness to island practice.

In a policy landscape dominated by forces that seek to continually reshape education according to market logics, there are particular impacts on the seemingly intractable crisis of Indigenous education policy making. Entrenched discourses of deficit result in education policy continually being ‘done to’ communities, with little heed paid to the effects of such efforts on the learning opportunities available to young Indigenous learners, particularly those living in remote communities. This paper examines the contemporary network of policy levers that come to shape how literacy policy is framed for Indigenous Australians through narratives of failure and crisis. In doing so, we ask what learning is made (im)possible and what are some of the ‘flattening’ effects on literacy curriculum and pedagogy as a result? Further, this paper seeks to open up the conversation around what learning is possible when the policy landscape is unflattened, when policy is ‘done with’ communities, and when pedagogical practices are opened up, rather than closed down.

This article reports on what happened when a Rumaki pūtaiao kaiako (Science) teacher at a New Zealand high school trialled the use of creative narratives with her Year-10 students as a way of developing their understanding of the human digestive system. These students were members of the school's Māori immersion unit, and creative narratives were in part utilised as a bridge between science discourse and the cultural knowledges these students brought to their learning. In this case study, students developed ‘Tomato Pip’ narratives through four versions, which told the story of a tomato pip travelling through the human digestive system. Word-count data based on these versions and from a summative test were analysed and correlations found between test scores and three categories of word-count total (total words, total science words and total discrete science words). A discourse analysis of one student's narratives identified two distinct voices in these texts: the personal narrator and the emerging biologist. Questionnaire and focus-group data indicated that the use of creative narratives was both motivational to these students and effective as a bridge into science discourse mastery. It is argued that the findings have implications for disciplinary literacy theory, Indigenous education and science instruction.

In her recent work, Sara Ahmed explores wilfulness as a negative charge made by some against others, thinking about the relationship between ill will and good will, the particular and the general, and the embeddedness of will in a political and cultural landscape. In Ahmed's reading, wilfulness is a characteristic often ascribed to those who do ‘not will the reproduction of the whole’ (2011, p. 246) — those who are deemed wayward, wandering, and/or deviant. Using Ahmed's discussions, in this paper, we report on the successes and failures of a research project exploring mentoring programs in enhancing the recruitment and retention of Aboriginal and Torres Strait Islander preservice teachers. We think about the tensions always present between two faces of such a project: the need to reproduce modes of compliance to the expectations of a Western academic institutional regime; and the wilful pursuit of the kinds of wayward resistance and critique that may be potentially undermining and self-sabotaging as well as wholly necessary as attempts at decoloniality. We report on both the successes of the program and the continuing failure to address issues of colonialism. In doing so, we position Aboriginal and Torres Strait Islander research as a performative doubleness which needs wilfulness in order to ‘stand up, to stand against the world’ (Ahmed, 2011, p. 250) of colonial reproduction in neo-liberal times.

Our work as educators is entangled in questions of how colonisation privileges particular epistemologies and ontologies, ethical responsibilities and the reproduction of privilege or exclusion through education. Working with preservice teachers as they shape their social and ethical responsibilities allows the opportunity to effect social change on a larger scale as they move into their own classrooms. Students often begin the course seeking some form of knowledge about Indigenous peoples, yet this knowledge can be seen to represent a form of epistemic violence.

In this research project, I use a decolonial lens to consider the reflective writing journals of preservice teachers as they consider their relationships and responsibilities in the field of Indigenous education. The purpose is to explore how preservice teachers position themselves in this field and whether their engagement with these stories, theories, voices and knowledges leaves them with an inability to remain indifferent to their ethical responsibilities. In this paper, I invite you to walk with me through a landscape where we consider preservice teachers’ writings, Moreton–Robinson's possessive logic, transformative education and the concept of diffraction.

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.

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 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.

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.