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Cultural and linguistic diversity in educational settings is the new normal internationally. However, domestic research shows that Indigenous Australian students are still not benefiting from school. Despite global research on Culturally Responsive Pedagogies and Reggio Emilia being proven to work with minoritised groups in settler societies, little research exists in Australia. This paper addresses this noticeable gap in the literature, bringing into dialogue the culturally responsive pedagogy movement with Reggio Emilia principles for theoretical nuanced examination of listening pedagogies. This dialogue seeks to shift epistemological and ontological framings of the child and their schooling experience. The paper argues for a deterritorialising of Indigenous ways of being and knowing that view learning as socially and culturally mediated. A central finding is that culturally responsive Reggio Emilia inspired practice offers educational change through a decolonising frame using instructional dimensions of relational and dialogic teaching. The paper concludes that reductive pedagogy constrains Indigenous listening and learning and that explicitly connecting curriculum to students' cultural strengths is an instructional reform opportunity for reterritorialising pedagogy.

Colonial settler societies' differing concepts and experiences of time entangle in enactments of curriculum knowledge and the governing of human subjects. This article examines how an Anglo-Eurocentric historical representation of time is used as a principle of reason to establish the conditions of epistemic progress through the curriculum and culturally accounts for human agency, a teleological understanding of human development, and representations of the individual as a subject of knowledge. Here we question how representations of temporality are deployed in curricula to problematise human potential and the subjectification of individuals through the promise of securing human flourishing. We connect this discussion to the way people of the First Nations of Australia report their understanding of time as a principle to order an immanent experience of materiality, recurrence and becoming. This dialogue foregrounds how differing cultural conceptions of time establish conditions of possibility for experiencing and understanding the world.

Public education is not just a way to organise and fund education. It is also the expression of a particular ideal about education and of a particular way to conceive of the relationship between education and society. The ideal of public education sees education as an important dimension of the common good and as an important institution in securing the common good. The common good is never what individuals or particular groups want or desire, but always reaches beyond such particular desires towards that which societies as a whole should consider as desirable. This does, of course, put the common good in tension with the desires of individuals and groups. Neo-liberal modes of governance have, over the past decades, put this particular educational set up under pressure and have, according to some, eroded the very idea of the common good. This set of contributions reflects on this state of affairs, partly through an exploration of the idea of publicness itself -- how it can be rearticulated and regained -- and partly through reflections on the current state of education in the 'north' and the 'south.'

This paper contributes to international scholarship on racial literacy in teacher education. Specifically, we consider filmic counter stories as bodies that carry an affective charge with the potential to ignite dialogic and embodied/emotional learning. The football documentary The Final Quarter is our case study. This film traces the racially explosive final years of First Nations Australian, Adam Goodes' elite playing career. The film floodlights football as a site for public pedagogy where people learn racism, with the film offering means of developing racial literacy through examining its encounters. The paper describes racial literacy and establishes affect/embodiment as a contribution to the field. We analyse the film using an affective-discursive lens and genealogical methodology and consider implications for teacher education. We argue that language is insufficient for understanding racism and that the affective intensities activated by film may help to pedagogically illuminate the role of emotions in reproducing racism. [ABSTRACT FROM AUTHOR]

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.

As part of a wider study, this paper reports on Australian educators' understanding of children's typical and problematic sexual behaviour and their source of training in this area. A sample of 107 educators from government, independent and Catholic primary schools, preschools and care organisations across Australia answered an online questionnaire regarding their understanding of and experiences with children's problematic sexual behaviours and their management strategies. The majority of educators were able to identify children's age-appropriate typical sexual behaviour and some elements of problematic sexual behaviour; however, individual knowledge was not extensive. Approximately 35% (n = 35) of educators said they had not been trained in identifying and responding to children's problematic sexual behaviour. Of those who said they had received training, the majority (82%, n = 53) described having participated in a compulsory course on reporting suspected abuse to government (a mandated reporting course). Ninety per cent (n = 89) of educators reported that courses specific to children's problematic sexual behaviours should be offered. This suggests that mandated reporting courses do not offer in-depth training specific to problematic sexual behaviour. Implications for professional development are discussed.

This paper provides new palaeogeographical reconstructions of the Spencer Gulf and Yorke Peninsula/Guuranda region of South Australia for the period ca. 20,000–6000 cal. BP. The rich complexity of traditional Aboriginal (Narungga) sea-level narratives is also explored. These narratives, which form a highly significant system of knowledge, are considered together by the Narungga and non-Narungga authors of the paper to generate a new dialogue about Aboriginal traditions and scientific data. The dialogue between the Narungga knowledge systems and palaeogeographic mapping reveals a strong concordance for events/time slices inclusive of the onset of marine transgression, the creation of northern Spencer Gulf and the formation of some islands—while also establishing that there are deeper complexities inherent within Narungga narratives that demonstrate layers of meaning at multiple scales. The palaeogeographic reconstructions are also considered in relation to the known archaeology and geomorphology of the region as well as new observations arising from this research. Targets for future underwater (and terrestrial) investigation relating to the periods of marine transgression are also outlined. [ABSTRACT FROM AUTHOR]

The broad discipline of Science, Technology, Engineering and Maths (STEM) has become a global focus for education and employment. Currently, Indigenous students are less likely to engage in STEM programs and careers than in other disciplines such as education, health, social sciences and arts. In Australia, schools and tertiary institutions are investigating opportunities to increase Indigenous participation in STEM. In 2016, the XE Maths project documented a series of six case studies of diverse Australian tertiary programs focussed on increasing Indigenous participation in STEM [Paige et al. 2016. Strengthening Indigenous Participation and Practice in STEM: University Initiatives for Equity and Excellence. Magill: University of South Australia]. This paper documents Charles Darwin University's initiatives, including the Whole of Community Engagement program, which provides pathways and enabling supports to potential university students across six very remote communities in the Northern Territory. Capacity within communities, a long-term commitment and vision, and culturally responsive approaches such as both-ways STEM education are identified as central to increasing remote Indigenous community engagement with tertiary-level STEM. [ABSTRACT FROM AUTHOR]

This article outlines “first stage” research into Aboriginal fish traps located on Yorke Peninsula, South Australia. The project was undertaken by Flinders University researchers in collaboration with the Indigenous traditional owners of the region—the Narungga people. The research aimed to achieve a range of objectives including obtaining basic data as to the location and types of fish traps in the region as well as contextualizing these fish capture facilities in a variety of ways via traditional knowledge and contemporary perspectives, a consideration of temporal issues, a reflection on the role of traps in the Narungga coastal economy, and through reference to broader discussions (both nationally and internationally) concerning the timing and economic/socio-cultural importance of these technological innovations. Narungga knowledge systems and perspectives recorded in relation to the fish traps reveal multifaceted relationships between the community and their environment as well as associated religious/ritual engagement and cosmological knowledge. Comparison with neighboring areas reveals that the role of fish traps in coastal economies in the broader South Australia region is differential. Our observations also align with the conceptual approaches of prior researchers who have used fish traps to infer the existence or at least emergence of detailed socio-cultural organization in a late Holocene context. [ABSTRACT FROM PUBLISHER]