This paper critiques a 2008 Queensland Studies Authority (QSA) assessment initiative known as Queensland Comparable Assessment Tasks, or QCATs. The rhetoric is that these centrally devised assessment tasks will provide information about how well students can apply what they know, understand and can do in different contexts (QSA, 2009). The QCATs are described as “authentic, performance based assessment” that involves a “meaningful problem”, “emphasises critical thinking and reasoning” and “provides students with every opportunity to do their best work” (QSA, 2009). From my viewpoint as a teacher, I detail my professional concerns with implementing the 2008 middle primary English QCAT in one case study Torres Strait Islander community. Specifically I ask “QCATs: Comparable with what?” and “QCATs: Whose authentic assessment?” I predict the possible collateral effects of implementing this English assessment in this remote Indigenous community, concluding, rather than being an example of quality assessment, colloquially speaking, it is nothing more than a “dog”.

A one-year mathematics project that focused on measurement was conducted with six Torres Strait Islander schools and communities. Its key focus was to contextualise the teaching and learning of measurement within the students' culture, communities and home languages. Six teachers and two teacher aides participated in the project. This paper reports on the findings from the teachers' and teacher aides' survey questionnaire used in the first Professional Development session to identify: a) teachers' experience of teaching in the Torres Strait Islands, b) teachers' beliefs about effective ways to teach Torres Strait Islander students, and c) contexualising measurement within Torres Strait Islander culture, communities and home languages. A wide range of differing levels of knowledge and understanding about how to contextualise measurement to support student learning were identified and analysed. For example, an Indigenous teacher claimed that mathematics and the environment are relational, that is, they are not discrete and in isolation from one another, rather they interconnect with mathematical ideas emerging from the environment of the Torres Strait communities.

The notion of academic disengagement, regardless of its specific conceptualisation (e.g., cognitive, affective, or behavioural) is one that has received considerable attention within the educational and social psychological literature, especially with regard to disadvantaged minority groups. Akhough such research has done much to identify the complexity of factors as to why some minority groups may disengage from the schooling system (extending well beyond rightfully maligned deficit models), there is a still a need to empirically identify factors that may lesson the risk of disengagement. This investigation tested the causal impact of secondary students' academic self-concept on patterns of school disengagement (once prior measures of disengagement had been accounted for) for both Indigenous and non-Indigenous Australian secondary students across two time waves of data. The results suggest that a heightened sense of academic self-concept is causally, yet differentially, related to varying patterns of disengagement for both Indigenous and non-Indigenous students. The implications of this research suggest that academic self-concept may be a key variable to unlocking trends of school disengagement that have been noted for Indigenous Australian students, although more effort should be made to increase the strength and importance of academic self-concepts for Indigenous students.

This paper explores, with a qualitative framework, critical social theory and thematic analysis, the narratives of many Aboriginal elders of Mornington Island (Kunhanhaa) about their history and their potential to form productive kin-based relationships with visiting teachers in order to influence the curriculum and pedagogy delivered at the local school. One exemplary teacher's journey provides educational insights that teachers need to be culturally responsive, friendly and compassionate and should heed the advice of senior Indigenous members of a community to be successful teachers. No other teachers are interviewed, nor are the opinions of the Queensland Department of Education sought. I spent from 1998 to mid 2003 researching this topic for my PhD after many of the elders asked for my help to improve the educational outcomes of the local school and die lives of the children in the community. Thirty of the male elders and 12 female elders asked me to help them regain their former positions as teachers at the local school, as they had severe misgivings about prevailing relationship with the teachers and the contribution of the school to their community. This participatory action-research paper positions the elders as active agents, insistent that teachers act as edu-carers to ensure the community's young people's survival in the face of worsening anomie.

In light of the policy and research interests in optimising the educational experiences and outcomes of Indigenous young people, this paper aims to give voice to young Indigenous students' experiences of school and to convey a sense of the varied and complex nature of their educational and life pathways. Using a qualitative, life history research approach, 14 young people were interviewed seven times over two and a half years as they transitioned from primary school to secondary school in order to explore their perceptions of health, schooling and plans for the future. The findings demonstrate the complex and multifarious lived experiences of these young people and the incongruence with apparent assumptions underpinning education policies focused on improving and measuring educational outcomes. We argue that in order to avoid isolating, threatening or marginalising Indigenous (or any other) students within education systems, traditional educational pathways and trajectories need to be challenged so as to celebrate the cultural wealth of young people; recognise, value and build on their previous educational experiences; and support the transition across different learning and vocational avenues.

It is well documented, that Indigenous students, compared with their non-Indigenous counterparts, attend school less frequently, and are more likely to develop anti-schooling attitudes leading to their early exit from school (Hayes et al., 2009; Gray & Partington, 2003; Hunter & Schwad, 2003). Although research does suggest that there has been some gradual improvements in some areas of education over the years, serious gaps still remain between Indigenous and non-Indigenous student learning outcomes. There is a great need, to build on the more significant research on Indigenous education that is focused on exploring the achievement potentials of Indigenous students to address the foundations for improved Indigenous student outcomes. This paper reports on a South Australian qualitative study based on interviews with 36 Indigenous senior secondary students, on factors which facilitate improved learning and achievement, leading to higher levels of secondary school completion among Indigenous youth.

Aboriginal children appear to be more likely to be involved in bullying than non-Aboriginal children. This paper describes part of the “Solid Kids Solid Schools” research process and discusses some of the results from this three year study involving over 260 Aboriginal children, youth, elders, teachers and Aboriginal Indigenous Education Officers (AIEO's), and an Aboriginal led and developed Steering Committee. It is the first study that contextualises Aboriginal bullying, using a socio-ecological model where the individual, family, community and society are all interrelated and influence the characteristics and outcomes of bullying.

This paper demonstrates that for Aboriginal children and youth in one region of Western Australia, bullying occurs frequently and is perpetuated by family and community violence, parental responses to bullying and institutional racism. Addressing bullying requires actions to reduce violence, foster positive cultural identity and reduce socio-economic disadvantage.

The vexed and ongoing issue of poor educational outcomes for Indigenous students in the Northern Territory continues despite years of successive programs and policies. Much of the debate has been on funding and pedagogy, in particular the merits or otherwise of bi-lingual teaching. Largely omitted from discussions, although well known by teachers and schools in remote areas to be an issue, are high rates of in-term student mobility. Such “unexpected” moves are thought to affect the capacity for students to achieve benchmark outcomes, for teachers to deliver these and for schools to administer their students within the allocated systems and budgets. Up to now teachers and schools have relied on anecdotes to engage in dialogue around the impacts of mobility. This is because adequate conceptualisations for aggregating, depicting and reporting on the size and nature of in-term mobility were not available. This paper documents several years of work into producing these outcomes. Three measures are conceptualised and outlined in this paper which will be of interest to teachers, schools and educational administrators in all jurisdictions where services are delivered in a remote setting. The results clearly demonstrate the high churn of Indigenous students within terms, especially in remote areas of the Northern Territory. The findings from this study can be applied to inform funding and policy making and as a basis for further research to document the impacts for teachers and schools.

This article discusses the development, implementation and impact of a social development program developed by the Holyoake Institute in Western Australia for use in schools. The program DRUMBEAT uses hand drumming to engage young people in social learning that assists them in integrating more fully into mainstream school and community life. DRUMBEAT was developed in response to a range of issues that disadvantaged Indigenous youth experienced within the educational system and acted to reinforce entrenched social exclusion. Operational for five years, DRUMBEAT is currently being delivered in over 350 schools across Australia. Since its inception the program has undergone several evaluations. The most recent of these, and the subject of this report, was conducted by researchers at The University of Western Australia and relates to participants in the program during the 2008 school year. This study demonstrated that participants in the program improved their level of self-confidence, reduced their level of behavioural incidents and reduced their level of school absenteeism.

In the bi-cultural context of Aotearoa (New Zealand), engagement with stakeholders that is transparent and culturally responsive is a priority for educational research. More common research approaches in New Zealand have followed a Western euro-centric model of engagement with research participants resulting in interventions and initiatives that have not necessarily served the needs of the education sector. The authors critically analyse the researcher relationship with research participants to provide a Māori perspective to guide the engagement process as researchers enter educational communities to conduct research. Embedded with Māori ideology and knowledge, the Hei Korowai ethical research framework is a platform for insider positionality that acknowledges partnership between the researcher and the researched for the benefit of knowledge development and the educational sector.

This paper illustrates how important changes can occur in science learning and teaching if teachers take the trouble to understand and respect the cultural worlds of Indigenous students, and incorporate something of this understanding within their teaching practice. Ten teachers participated in a specially-designed one-year university postgraduate course, which encouraged them to incorporate into their classroom learning two Māori pedagogical principles, ako and whakawhanaungatanga. Ako is a responsive and reciprocal process, through which both teaching and learning roles are shared. Whakawhanaungatanga is the process of constructing relationships in the classroom between people, between students' cultural knowledge and domain knowledge. This paper draws on co-constructed narratives from four of the teachers, two Māori and two Pākehā (New Zealanders of European descent). The teachers built trusting and respectful relationships with their Māori students by facilitating connections between Western and Māori worldviews of science. They shared their teaching role with Māori elders (kaumātua) and members of the extended family of their students (whānau). The teachers learned a great deal from their Māori students who became highly engaged and agentic in their science learning. Students took collaborative responsibility for asking learning questions, and sought information on science topics from both Western and Māori worldviews.

Narratives have always been integral to Indigenous knowledge transfer. In this autoethnography the author shares her border crossings between her Indigenous knowledge systems and the often dominant Western knowledge system. Pertinent to these experiences are the stark contrasts that exist between the two knowledge systems and their educational goals. This paper opens up space for conversation amongst those educators who are keen to learn and enhance their teaching and learning experiences in schools, particularly of those students whose cultural background differs from their own.

The concept of Aboriginal leadership often results in debate. The fundamental question raised is if Australian Aboriginal people are equal members of a pluralistic society that is based on co-operation and consensuses then how can you have a leader? Consequently who determines leadership or is a leader someone that in effect is more equal than others? Is leadership an attribute gained from within Aboriginal society or is leadership as we currently define it taught within the education structures of settler society? This paper briefly examines leadership from a postcolonial contemporary Aboriginal position, reviewing existing leadership education programs.