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1.
Despite decades of policy and practice oriented at improving educational outcomes for Aboriginal students in Australia, achievements on most measures indicate that there is a long way to go in this endeavour. One avenue for improving Aboriginal education that has received little attention is accessing the views of Aboriginal students themselves about best practice in engaging Aboriginal students. While there is a body of research in education that attempts to privilege ‘student voices,’ little work has explicitly focussed on accessing the voices of Aboriginal students. This paper reports on my study that involved asking Aboriginal students their views on schools, teachers and the curriculum in culturally safe discussion spaces. The Aboriginal students highlighted the need for their culture to be represented at schools and the recognition of their Aboriginality in safe environments at school. These findings reinforce the importance of engaging with Aboriginal people in the development of best practice so as to build Aboriginal understandings within a Western educational system. 相似文献
2.
The identity work engaged in by Indigenous teachers1 in school settings is highlighted in a study of Australian Indigenous teachers. The construction of identity in home and community relationships intersects with and can counteract the take up of a preferred identity in the workplace. In this paper we analyse data from interviews with Indigenous teachers, exploring the interplay between culture and identity. We foreground the binary nature of racial assignment in schools, demonstrate how this offers contradictory constructions of identity for Indigenous teachers, and note the effects of history, culture and location in the process of forming a teaching ‘self’. 相似文献
3.
The introduction of spaces that encouraged the participation of Aboriginal and Torres Strait Islander peoples in higher education became a reality in the early 1980s. Since then, Aboriginal and Torres Strait Islander educators and leaders have worked tirelessly to find their ‘fit’ within the Western academy, which continues to impose a colonial, Western educative framework onto Aboriginal and Torres Strait Islander peoples. More recently, universities are attempting to move towards a ‘whole of university’ approach to Aboriginal and Torres Strait Islander higher education. To achieve such a major shift across the academy, Indigenous values, perspectives and knowledges need to be acknowledged as a strong contributor to the environments of universities in all core areas: student engagement, learning and teaching, research and workforce. In a move to achieving a ‘whole of university’ approach which revolves around Aboriginal culture and knowledges, the Wollotuka Institute at the University of Newcastle developed a set of cultural standards, as part of an international accreditation process, to guide a culturally affirming environment for Aboriginal and Torres Strait Islander students and staff. This environment acknowledges the unique cultural values and perspectives of Aboriginal and Torres Strait Islander peoples. In this paper, the authors explore, from an Indigenous Standpoint, the creation of a university environment that privileges Aboriginal values, principles, knowledges and perspectives. The paper exposes how traditional Aboriginal Songlines, particularly in Aboriginal education, were disrupted, and how the creation and emergence of a contemporary environment of Aboriginal educational and cultural affirmation works towards the re-emergence of Songlines within higher education. 相似文献
4.
Melitta Hogarth 《The Australian Educational Researcher》2018,45(5):663-674
The areas of concern (‘goals’, ‘domains’ and ‘priority areas’—whatever policymakers wish to call them) relating to Indigenous education have not changed since the first National Indigenous education policy in 1989. Deficit discourses, discursive trickery and the inability to report progress continues to demoralise and ensure Aboriginal and Torres Strait Islander students remain at the lower rungs of educational outcome indicators maintaining societal and institutional constructs. In this paper, I argue that there is a need to dramatically reform the approach to Indigenous education transforming the hegemonic positioning assumed by the coloniser. Essentially, this would take a revolution: a revolutionary transformation of institutional and societal constructs; a cognitive awareness of how language and discourses are used to maintain power and a need to privilege Indigenous voices and knowledges to ensure that Aboriginal and Torres Strait Islander peoples’ rights in education are achieved. 相似文献
5.
Increases in participation by Aboriginal and Torres Strait Islander students in higher education across Australia continue to be promising. However, it is also known that Indigenous students' attrition, retention and completion rates remain areas of concern. In this paper, we report our findings from an analysis of Indigenous student responses to the 2009 Australasian Survey of Student Engagement. Overall, Indigenous Australian students express positive responses in relation to engagement, but are more likely than non-Indigenous students to be planning to depart. We explore this somewhat unexpected anomaly, whilst also suggesting that much more needs to be known about our Indigenous students, including, for example, whom they may interact with at university; where they turn for support; and why they may decide to leave. Our findings strongly indicate that better national and institutional data are needed to address the current gaps in knowledge relating to Indigenous student populations in Australia and around the world. 相似文献
6.
《Critical Studies in Education》2013,54(4):496-512
ABSTRACTAboriginal and Torres Strait Islander students’ experiences in Australian higher education continue to be influenced by the sociopolitical narratives of alterity which locate the students as more likely than their nonIndigenous peers to struggle academically and need support. These western-centric perceptions of indigeneities not only affect Indigenous students’ everyday university experiences but can even influence their decision whether to persist with their studies or not. Drawing on data collected in a large, metropolitan Australian university, this article presents a case study of Indigenous students’ ways of perceiving and resisting their positioning by the dominant university systems as ‘problematic’, at risk of failure and needing support. Specifically, the article explores educational pathways of three Indigenous students, their narratives exemplifying primary strategies of enacting and articulating resistances to the dominant education structures in order to fuel academic success. 相似文献
7.
George J. Sefa Dei 《International Journal of Inclusive Education》2013,17(2):111-132
This paper is an invitation critically to engage in the discussion of ‘Indigenous knowledges’ and the implication for academic decolonization. Among the issues raised are questions of the definition and operationalization of Indigenous knowledges and the challenges of pursuing such knowledge in the Western academy. The paper draws attention to some of the nuances, contradictions and contestations in affirming the place of Indigenous knowledges in the academy. It is pointed out that Indigenous knowledges do not ‘sit in pristine fashion’ outside of the effects of other knowledges. In particular, the paper brings new and complex readings to the term ‘Indigenous’, maintaining that different bodies of knowledge continually influence each other to show the dynamism of all knowledge systems. It is argued that when located in the Euro-American educational contexts, Indigenous knowledges can be fundamentally experientially based, non-universal, holistic and relational knowledges of ‘resistance’. In the discussion, the paper interrogates the notions of tradition, authenticity, orality and the assertion of Indigenous identity as crucial to the educational and political project of affirming Indigenous knowledges. 相似文献
8.
Kevin Lowe 《The Australian Educational Researcher》2017,44(1):35-54
The conundrum of Indigenous education in Australia is that there are multiple, highly contested and polarising narratives that vie to inform both public and policy debate about how to construct effective schooling of Aboriginal students. Two of these contested discourses, which are seen to drive much of this debate, highlight the complexity of concerns—one which is essentially aspirational in its intent but unperceptive to the realities of Aboriginal student achievement and a second data focused discourse that is managerial and evaluative in its focus to disclose policy and pedagogic failures on student outcomes. The first has posed the politically more palatable proposition that there has been a slow, sometimes faltering but inexorable improvement in Aboriginal education, while the second highlights a mounting body of qualitative data that document an overall failure by school systems to lift Aboriginal student education achievement. The author recognises the complex and historical nature of the multilayered ‘issues’ that sit at the heart of Aboriginal underachievement. He argues that one of those underpinning issues that has plagued Aboriginal education centres on the depth of the socio-cultural disconnect between Aboriginal students and their communities, and teachers. He also argues that, too often, teachers are appointed to schools with limited social, political and professional knowledge about the particular needs and aspirations of Aboriginal students such that it impacts on their capacity to establish authentic connections to students. The research on which this article is based sets out to provide an understanding of both the nature and dynamics of community and school engagement in sites with high proportions of Aboriginal students. The study aimed to investigate teachers’ capacity to develop authentic pedagogic practices that are responsive to the educational, cultural and aspirational needs of Aboriginal students. In particular, the research highlights how the relational dynamics between schools and Aboriginal people have been deeply affected by colonial histories of exclusion and systemic disadvantage, pervasive school discourses of marginalisation and in particular an ignorance about holistic needs of Aboriginal students at school and the resultant negative relational interactions between schools and Aboriginal families. This multisite ethnographic study was undertaken with Aboriginal community members, teachers and school principals in 2012 as doctoral research. It was conducted within a relational landscape characterised by an enduring socio-cultural dissonance between schools and their Aboriginal communities. The study focused on examples of authentic collaboration and purposeful interactions between Aboriginal communities and schools that were shown to support teachers in building deeper understanding that enhanced their cognisance of the wider needs of Aboriginal students. The findings in this article highlight that when authentic engagement between Aboriginal people and schools occurred, it appeared to positively impact the teachers’ professional knowledge and created a consequent interest within these communities to engage with their schools. The research further identified that in each site the Aboriginal participants articulated an interest in developing authentic school collaborations that would enhance student outcomes. These findings suggested that teachers need to honour, understand and actively reflect on community history, contexts and aspirations to develop the skills and knowledge to address the particular socio-cultural and educational needs of Aboriginal students. 相似文献
9.
Although there are many alternative schools that strive for the successful education of their students, negative images of alternative schools persist. While some alternative schools are viewed as ‘idealistic havens’, many are viewed as ‘dumping grounds’ or ‘juvenile detention centers’. Employing narrative inquiry, this article interrogates how a student, Kevin Gonzales, experiences his alternative education and raises questions about the role of alternative schools. Kevin Gonzales’s story is presented in a literary form of biographical journal to provide a ‘metaphoric loft’ that helps us imagine other students like Kevin. This, in turn, provokes us to examine our current educational practice and (re)imagines ways in which alternative education can provide the best possible educational experiences for disenfranchised students who are increasingly underserved by the public education system. 相似文献
10.
Jade Kennedy Lisa Thomas Bonnie Dean Janine Delahunty Kathryn Harden-Thew 《International Journal for Academic Development》2019,24(2):148-162
ABSTRACTThis paper introduces the context and design of an institutional educational development grants program, Jindaola, which reflects an Aboriginal way towards reconciling Indigenous and non-Indigenous Knowledges in the Australian higher education curriculum. The program is unique in two ways: it foregrounds the voice of Aboriginal local Knowledge Holders in the design and implementation of the program; and, rather than focussing on embedding predefined ‘packages’ of Indigenous Knowledges and pedagogies into curricula, the approach adheres to Aboriginal methods for conducting business and maintaining knowledge integrity, by taking interdisciplinary teams of academics on a journey towards what we are calling ‘curriculum reconciliation’. 相似文献
11.
William E. Marsden 《History of education》2013,42(1):29-47
This paper investigates the educational philosophy and practices of Achimota School, which was established in the Gold Coast Colony (the southern part of today’s Ghana) in 1927 as the governmental model school for leadership education. Achimota’s education aimed to develop leaders who were ‘Western in intellectual attitude’, ‘African in sympathy’. To fulfil this objective, Achimota attempted to develop a curriculum that took into account the sociocultural background of African students while trying to provide an education on a par with that available at English public schools. The paper first examines the discourse surrounding the establishment of a model secondary school for African leadership, which involved diverse groups of people – colonial officials, missionaries, European educationists, traditional chiefs and African nationalists – and then reviews the relevant educational philosophies of the twentieth century. Finally, the paper describes the Achimota education as experienced by students, a mixed product of English public school tradition and ‘African tradition’. Regardless of the efforts to balance the two ‘traditions’, what was actually created was a new Achimota culture that selected essences from different ‘traditions’ and remoulded them for a novel purpose. 相似文献
12.
This paper explores how Foucault's concept of the panopticon, power and knowledge impacts on the identity of young Nunga males in a secondary educational institution. I argue that the regulation of the Nunga body in schools is embedded in the discursive formations of knowledge about Indigenous people and the workings of power that are tied up in discipline, surveillance and management of bodies in schools. Through the Indigenous concepts of ‘play’, ‘playing up’/‘stylin’ up’, I draw attention to Nunga males' resistance to surveillance and management in the schooling environment through understanding themselves as Nungas and their performance of identity through the popular culture of rap to turn the surveillance gaze back upon itself. For young Nunga males turning the gaze back on itself is an act of constructive defiance that allows them a space to explore their own identities through performance rather than through the knowledge production constructed by the hegemonic racialised institution of the school. 相似文献
13.
The title of Western Australia's Deadly Ways to Learn project, an action research project aimed at facilitating and enhancing the teaching and learning of Australian Aboriginal students, was inspired by Aboriginal English in which 'deadly' means 'really good'. Aboriginal English is the first dialect of most Indigenous Australians and differs in fundamental and consistent ways from Standard Australian English which is the language of instruction in most Australian schools. Accordingly, most Aboriginal students receive schooling in a second dialect. Deadly Ways to Learn brought this dilemma into focus and engaged teachers and Indigenous Education Officers (IEOs) from several government, Catholic and independent schools in action research to develop two-way bi-dialectal teaching practices that would support literacy acquisition among Aboriginal students. Getting teachers and IEOs to accept the existence and validity of Aboriginal English was a huge task. The real challenge, however, was getting teachers to respect the sociocultural perspectives and value systems that Aboriginal English is used to express. Teachers and partner IEOs jointly participated in a series of collaborative forums in which candid discussions about culture and linguistics were carefully facilitated. Over a relatively short period, profound changes were observed and self-reported among participants. This paper outlines the collaborative processes employed in the project, qualitative changes that occurred among participants and key findings about two-way bi-dialectal teaching. 相似文献
14.
《Critical Studies in Education》2013,54(4):477-495
ABSTRACTThis paper problematises the concept of cultural competence in teacher professional learning arguing instead for opportunities to develop critical reflexivity in the ongoing construction of a pedagogical cultural identity. In the Aboriginal context within Australia, this research study demonstrates how attaining cultural knowledge, understandings and skills is most effective when professional learning is delivered by local Aboriginal cultural knowledge holders. This research study analyses the New South Wales Aboriginal Education Consultative Group Connecting to Country cultural immersion programme for local communities and schools. A mixed methods approach, analysing quantitative and qualitative data from questionnaires and interviews, highlights the significant impact this experience has on teachers in building relationships with local Aboriginal community members. Teachers reported learning new knowledge about local Aboriginal people, culture, history and issues that challenged their assumptions, personal and collective positioning and pedagogical approaches to teaching Aboriginal students. Implications from the study identify the significance of privileging Indigenous ways of knowing, being and doing in order to realise culturally responsive schooling and empower teachers as critically reflective change agents in their schools. It further identifies the need for significant human and financial investment so that all teachers can engage with this authentic and potentially transformative professional learning experience. 相似文献
15.
This paper focuses on the ‘problem’ of Aboriginal and Torres Strait Islander education represented in the Australian Curriculum’s Aboriginal and Torres Strait Islander histories and cultures cross-curriculum priority. Looking beyond particular curriculum content, we uncover the policy discourses that construct (and reconstruct) the cross-curriculum priority. In the years after the Australian Curriculum’s creation, curriculum authors have moulded the priority from an initiative without a clear purpose into a purported solution to the ‘Indigenous problem’ of educational underachievement, student resistance and disengagement. As the cross-curriculum priority was created and subsequently reframed, the ‘problem’ of Aboriginal and Torres Strait Islander education has thereby been manifested in policy, strategised as curriculum content and precipitated in the cross-curriculum priority. These policy problematisations perpetuate contemporary racialisation and actively construct Aboriginal and Torres Strait Islander people, histories and knowledges as deficient. 相似文献
16.
Byron Wilson Stephen J. Quinn Tammy Abbott Sheree Cairney 《Educational Research for Policy and Practice》2018,17(1):1-13
Indigenous language endangerment is critical in Australia, with only 120 of 250 known languages remaining, and only 13 considered strong. A related issue is the gap in formal education outcomes for Aboriginal and Torres Strait Islander people compared with other Australians, with the gap wider in remote regions. Little empirical research exists in Australia to explore the role of developing Aboriginal literacy through bilingual education to address these combined issues. As a ‘shared space’ collaboration between remote communities, government, and scientists, the Interplay Wellbeing Framework and associated Survey were designed to represent community values and priorities in a quantifiable system to inform policy and practice. A cohort of 842 Aboriginal people aged 15–34 years from four remote communities completed individual surveys designed and administered by Aboriginal community researchers. We applied structural equation modelling to this data to understand the role of cultural indicators on education outcomes. Results confirmed the importance of strong relationships between community and schools. Furthermore, learning about culture and learning literacy in ones first language in schools to develop Aboriginal literacy, is established as a necessary step to improve English literacy in remote schools. This suggests bilingual education and strengthening culture and community involvement in schools are necessary to improve both education outcomes and language preservation. 相似文献
17.
18.
Aline Courtois 《Globalisation, Societies & Education》2016,14(4):560-576
While Irish elite schools have adopted some internationalising practices, international students are often erased from their ‘public faces’. Based on interviews and analysis of schools' websites, this paper argues that Brooks and Waters' [2014. “The Hidden Internationalism of Elite English Schools.” Sociology, advance online publication April 2] argument that elite schools hide their internationalism to preserve an explicit national identity for strategic purposes largely applies to the Irish case. In addition, it explores how features characteristic of Irish elite educational settings can help understand ambiguous attitudes to the international ‘other’, who is not only hidden but also at times ‘Irish-ised’ as these schools cultivate cultural identities defined primarily along ethno-national lines. 相似文献
19.
Anthony Dillon Rhonda G. Craven Jiesi Guo Alexander S. Yeung Janet Mooney Alicia Franklin Rob Brockman 《British Educational Research Journal》2022,48(4):751-770
Improving educational outcomes for Indigenous Australian students is a key strategy to helping Indigenous people reach their full potential. This has resulted in well-intentioned efforts by Australian educators and governments to ensure Indigenous children have positive school experiences. However, Indigenous students still lag behind their non-Indigenous counterparts in educational outcomes. This is particularly so for Indigenous students living in rural and remote parts of Australia where educational opportunities are limited, especially in high school. One solution to this problem has been to enrol these students in boarding schools in urban and metropolitan centres. While research on the success of boarding schools for Indigenous students is scarce, what little that does exist is not encouraging. The focus of this research was to examine the effects of boarding for Indigenous (n = 11) and non-Indigenous students’ (n = 158) wellbeing (N = 1423) in two large private boys’ schools. Participating students aged 12–18 years old completed a survey measuring wellbeing constructs on two occasions, 12 months apart. Non-Indigenous boys were generally higher in wellbeing compared with Indigenous boys. There was also evidence of improved social wellbeing beyond that of non-Indigenous boarders over time. Overall, while evidence of merit was weak, boarding schools may benefit their Indigenous students’ development in social wellbeing. 相似文献