The participation rate of Indigenous people in higher education is comparatively disparately low across all sectors. In this paper we examine the pivotal role of the university sector in addressing this inequity and releasing the potential for increased Indigenous enrolment, participation and completion in higher education. Indigenous higher education, we argue, is core university business, not an equity issue, and a unique opportunity currently exists for achieving significant progress. Using examples of best practice we show how universities can take positive practical steps to overcome the commonly identified barriers to Indigenous higher education success. We also propose four specific strategies for increasing Indigenous higher education success across all facets. We extend our analysis to the low Indigenous representation among university staff arguing that a greater presence and nurturing of Indigenous staff, academic and general is a vital facet of improving Indigenous higher education access and success. Finally, we argue that a longitudinal study of Indigenous higher education participation is needed to provide an evidence base to inform and increase the efficacy of policy in this area.

The negative trend of enrolment of Indigenous students into tertiary study indicates gaps between their current achievement and knowledge levels and university requirements for admission. This study was designed to determine the perceived needs, attitudes and knowledge of Indigenous secondary school students when considering admission to university; investigate remedial strategies in order to make university a more attractive choice for Indigenous students; and ascertain the types of assistance and support the Indigenous students would like to receive in order to meet the enrolment requirements as well as completion of study at university.

Focus groups were conducted with 50 Indigenous students in Years 10 to 12 within the Toowoomba District and surveys conducted with 30 first year Indigenous undergraduate and Indigenous Higher Education Pathways Program (IHEPP) students at the University of Southern Queensland.

The findings of the research illustrated that the school students were not aware of the IHEPP and university programs. Scholarships and bursaries need to be developed and publicised. Tutorial assistance and learning support (e.g., assignment preparation, multicultural activities, childcare facilities, group accommodation) needs to be promoted. Furthermore, there is a need for the university to establish and maintain relationships with local Indigenous communities and understand the “cultural dimension” impacting on Indigenous students and their families.

This paper raises issues pertaining to our collective responsibilities in nurturing the next generation of Indigenous scholars. It highlights aspects of current theorising of Indigenity, namely, the search for “epistemological equity” through reclamation of identity, knowledge and politics of embodiment; and discusses how knowledge about our own existence, realities and identities can help produce a form of knowing legitimate in its own right and able to contest other ways of knowing. The paper concludes with what I see as some of the pedagogical possibilities of anti-colonial education using the Indigenous framework.

Low retention of Indigenous peoples in all Australian universities has been identified as a problematic issue by the Australian Federal government. Griffith University (GU), Queensland, Australia, provided funding to examine the factors affecting Indigenous retention in higher education, with the aim of developing innovative participation and retention strategies specifically for Indigenous students. This paper focuses on research conducted within the Griffith School of Environment that questioned the possible links between the provision of information to commencing Indigenous students and their retention. It essentially examines to what extent current university structures support Indigenous enrolments and retention, via the information they receive upon enrolling. From interviews conducted in an informal discussion format with currently enrolled Indigenous students in the Griffith School of Environment, critical deficiencies were identified in the information Indigenous students receive during the early transition phase of university entrance. A key finding of this study, and which is the subject of current research, was the support amongst the students for the development of an Indigenised curriculum in science as a strategy for improving the attraction and retention of Indigenous students. This paper details the research project and its findings.

Indigenous knowledge is an integral part of Indigenous cultural heritage. Knowledge about land, seas, places and associated songs, stories, social practices, and oral traditions are important assets for Indigenous communities. Transmitted from generation to generation, Indigenous knowledge is constantly reinterpreted by Indigenous people. Through the existence and transmission of this intangible cultural heritage, Indigenous people are able to associate with a communal identity. The recording and fixing of Indigenous knowledge creates intellectual property (IP), rights of ownership to the material which the written or recorded in documents, sound recordings or films. Intellectual property rights allow the rights owners to control reproductions of the fixed form. IP laws are individual based and economic in nature. A concern for Indigenous people is that the ownership of the intellectual property which is generated from such processes, if often, not owned by them. The IP laws impact on the rights of traditional and Indigenous communities to their cultural heritage. This paper will explore the international developments, case studies, published protocols and policy initiatives concerning the recording, dissemination, digitisation, and commercial use of Indigenous knowledge.

Literature relating to Indigenous Australian students in higher education highlights the need for improving the retention rates of Indigenous students in Australian universities. A cause for concern has been the increasing numbers of Indigenous Australian people experiencing lower progress and completion rates in comparison to non-Indigenous students. The literature suggests that flexible course delivery is a strategy for improving retention rates and participation. This research extends knowledge relating to the effectiveness of providing courses in flexible delivery mode as a retention strategy in Indigenous higher education. It investigates the “reverse block visit” component of a flexi-mode course delivered by the Centre for Aboriginal Studies at Curtin University of Technology in Perth, Western Australia. Initial findings suggest that this community based support strategy may be impacting positively on risk factors contributing to students withdrawing from their studies. Further research is required to explore the validity of this initial data and how the “reverse block visit” from Centre staff may be working to help students to decide to continue studying.

This paper interrogates the emphasis on devising regimes for protection of Indigenous knowledge, based on narrowly defined concepts of property, especially intellectual property in legislative and policy discussions and debates and programs of work on Indigenous knowledge. Commenting on the classificatory and typological tendencies of legislative protection regimes, the paper argues for a shift from this emphasis on protection, toward the creation of a space for engagement between Indigenous, and other knowledge traditions, wherein concepts of dialogue, negotiation and agreement-making can occur. The paper supports its argument by reviewing selected legal instruments such as the 2003 UNESCO Convention on the Safeguarding of the Intangible Heritage, and drawing on some of the author's experience working with Aboriginal people in the Kimberley.

This paper investigates reasons Indigenous Australian medical students gave for leaving their courses prior to graduation. Indigenous students who had withdrawn or deferred from their medical courses were asked about the barriers and disincentives that had dissuaded them from graduating. Although the response rate to the questionnaire was very low, it opened up a way of looking at the particular experiences of Indigenous students. Of the 12 responses, the most prominent reason given for withdrawing was financial. Most were satisfied with enrolment processes but a number were disappointed with their courses and with teaching methods. More support from the university was the only encouragement that would have persuaded most respondents to continue. This paper explores the reasons for the high rate of withdrawal of Indigenous medical students and concludes by suggesting ways in which secondary schools, universities and their medical schools could respond to the recruitment and retention of Indigenous medical students.

This paper will explore the role of universities as one of the most important gatekeepers that facilitate the appropriation of Indigenous medical knowledge (IMK) from Indigenous communities to transnational pharmaceutical corporations. The first section will deconstruct the “denial of dependency” upon IMK. Using case studies, the critique will demonstrate a complex mystification of Indigenous knowledge and labour, and a de-identification of Indigenous people and nature as the source of the medicines appropriated. The last section will analyse the law and policy context of the past 20 years that is responsible for creating a process of academic capitalism that has strengthened this phenomenon.

Australia is rich in biological diversity and Indigenous Australians hold substantial knowledge about how to care for and utilise a diverse range of plants and other biological elements which occur here. Australia has a specific set of legal and policy obligations arising from its ratification of the Convention on Biological Diversity in 1993. This paper looks at some of the ethical, strategic, and practical issues for Indigenous peoples.

This research examined different ways in which tutors of mathematics approach their tutoring among Indigenous students enrolled in the Tertiary Entry Program (TEP) at Central Queensland University's Indigenous Learning, Spirituality and Research Centre. The study sought to establish whether or not there were any differences between Indigenous and non-Indigenous tutors' approaches to tutoring and, document challenges and opportunities in tutoring mathematics to Indigenous students. Using qualitative data obtained from interviews, the study raised more questions than answers. The results reflect tutors' own teaching orientations. This is particularly clear when all of the tutors who participated in this study were NOT mathematics trained teachers but had either taken interest in the subject as a result of doing a mathematics-related subject such as engineering and science. Overall, there was consensus that establishing rapport between the students and Learning Advisers was crucial. Knowing who the students are and, vice versa, was also considered fundamental. For some, it was an acknowledgment that both the tutor and the student were on a discovery journey. The majority of the tutors prefer a process where a mathematical concept was explained first, followed by an application of real life situations.

Within contemporary society, customary land is at the nexus of culture and commercialisation. Tasked with facilitating market-based returns on customary land whilst promoting equitable inter and intra-generational sharing of returns, this paper reports a solutions-based research project that investigated and tested a range of hybrid models in the Pacific context. The challenges are diverse, in many cases confronted by the Western approach, which identifies property and ownership as something to address in a businesslike way. Accepting the notion of ongoing Indigenous guardianship of land as sacrosanct and that de Soto's privatisation model is an unacceptable simplification, this paper offers innovative regional examples of customary land administration/management arrangements in encouraging equitable use of customary land by both members and non-members of land “owning” groups.

Land is the foundation for the lives and cultures of Indigenous peoples the world over. Without access to and rights over their land and natural resources, Indigenous peoples' distinct cultures, and the possibility of determining their own development and future, become eroded (Jensen, 2004, p. 4).

This paper explores the prescriptive, distancing and separating qualities that exist in Western systems of knowledge production. It examines scientific language and how discrimination takes place in the university setting and explores the ways in which academic knowledge production affects the learning experiences, participation and completion rates of Indigenous students. It suggests improving teaching and learning strategies to enhance unacknowledged learning processes towards providing inclusive learning practices, and to strengthen educational outcomes for Indigenous students with the prospect of improving their completion rates at universities.

Noel Pearson and Marcia Langton have both used the terms “co-dependency” and “rescuing” as part of their challenge to the rights-based focus informing Indigenous policies in Australia since the 1960s. Their premise is that the liberal/Left welfare-based agenda, for decades, has largely overlooked Indigenous responsibility. At the same time, they recognise that policy frameworks strongly influence agency and individual responsibility. I examine the implications of this argument within the tertiary education environment, using systems theory to foreground the complexity of individual change within well-established social patterns. This paper reflects on how my thinking and pedagogy have generally been based on a “moral vanity” that, at times, has sanctioned shallow and passive learning experiences that have failed to challenge student achievement.

Did you know that a Bathurst Islander captured the first Japanese prisoner of war on Australian soil? Or that a crucifix saved the life of a crashed American pilot in the Gulf of Carpentaria? These are excerpts from the rich array of oral histories of Aboriginal participation in World War II. This paper presents “highlights” from Yolngu oral histories of World War II in Arnhem Land, Northern Territory. Using these stories, the paper begins to explore some of the following questions: Why did Yolngu participate in the war effort? How did Yolngu see their role in relation to white Australia? In what ways did Yolngu contribute to the security of Australia? How integral was Yolngu assistance to defence of Australia? Although the answers to these questions are not finite, this paper aims to survey some of the Yolngu history of World War II.

The term “research” means different things to different people. In terms of outcomes, it is often associated with purely academic formats – the journal article, the chapter, the lecture. However, things are rapidly changing, especially in the way knowledges are generated and shared. So, what happens when we grab some Indigenous legal and policy analysis and mix it up with Web 2.0 design/development expertise? What we get is an exciting pilot project that aims to enhance research dissemination through digital video and online interfaces. This paper shares insights into the collaborative process of creating a pilot research portal.

This narrative reflection emerged during a time of personally reconnecting with Mi'kmaq First Nation culture and heritage while working in the mainstream roles of counsellor educator and educationalist in Australia. The essay expresses turning points along a path of increasing political and social discomfort with the status quo in counsellor education. Paradoxically, and in parallel fashion, as Indigenous empowerment increased the issues that arise also became more difficult. Staying with these questions long enough to see through the fog seemed important. Disconcerting questions arose related to identity, prejudice, and healing in a field where helping is purported to be the chief focus of our work. The essay examines “Aboriginal Australian” constructs of counsellor education as expressions of liberal humanist colonialism. Pathways towards an Indigenous aesthetic are suggested based in a post-colonial model of culturally-grounded and locally-grown expressions that honour Indigenous ways of knowing. A new paradigm for counsellor education is suggested that listens to recent articulations of global Indigenous epistemology, ontology, and cosmology.