Search results

Despite ample international literature regarding the school-to-prison pipeline, researchers in the Australian context have remained relatively silent about this phenomenon. While there are several studies investigating the criminological characteristics of juvenile detention in Australia, a substantial gap exists examining the educational exclusion of young First Nations males from the education system and whether this has a direct bearing on their overrepresentation in juvenile incarceration. Highlighted in this chapter are the cultural complexities and inequitable practices associated with high rates of exclusion of First Nations boys from school resulting in the likelihood of potential incarceration for some. Finally, certain pragmatic solutions are offered so that educators may reflect upon their important role in disrupting the school-to-prison pipeline.

The purpose of this paper is to provide to First and non-First Nation educators, scholars, and policy makers alternative perspectives that can reshape research on educational leadership in First Nation education with new imaginings that question fundamentally the cultural-political-economic-space defined by Euro-centred notion of modernity.

The paper addresses two questions in dealing with issues of conceptions of educational leadership in a First Nations setting: first, in what socio-cultural paradigm and epistemic framework, should the paper ground the view of relations among persons and between them and their environment, in a way that opens up spaces for prospects for action of those located outside a Euro-centric epistemic and ontological field; second, how could this paradigm assist us in formulating a conception of educational leadership that increases the leverage of First Nations education in constructing alternative sociocultural and educational worlds not grounded in the Eurocentric modernity?

For non-First Nation educators, power brokers, and policy makers who want to create alliances with First Nation people, this paper outlines the necessity to consider cross-cultural dialogue about conceptions of educational leadership as an “opportunity to challenge conventional assumptions about knowledge, power, and a sense of place” (Marker, 2006, p. 21).

The originality of this paper resides in its presentation of alternative conceptual horizons for educational leadership, horizons that acknowledge power inequities between mainstream societies and institutions on the one hand and First Nations peoples and their institutions on the other.

The purpose of this paper is to examine the educational impulses and effects of Indigenous dialogue with the settler colonial state. Taking the Uluru Statement from the Heart, devised in May 2017 by a convention of Aboriginal and Torres Strait Islander peoples, as a starting point, and contrasting this with the 1967 Referendum campaign for constitutional reform, the paper explores the role of multiple forms and contexts of education during these processes of First Nations dialogue with the settler state.

This paper draws on historical accounts of the 1967 Referendum and the 2017 Uluru Statement from the Heart.

The paper demonstrates how education provided by the state has been used by First Nations peoples to challenge education systems and to dialogue with the settler state for Indigenous recognition and rights. It also illuminates the range of views on what education is and should be, therefore, contesting the neat and settled conceptions of education that can dominate policy discourse. Finally the historical cases show the deficiencies of settler state education through its failure to truthfully represent Australian history and its failure to acknowledge and confront the entirety of the consequences of settler colonial practices.

This paper seeks to bring issues of education, politics and justice together to illustrate how the settler state and its institutions – specifically here, education – are part of an ongoing project of negotiation, contestation and dialogue over questions of justice.

The purpose of this paper is to investigate the impact of the COVID-19 pandemic on doctoral education. Pandemics throughout history have generated new educational theories and practices, accelerated some trends and signalled the abrupt end of others. The unpredictable effects of the COVID-19 pandemic have particularly impacted upon First Nations and transcultural communities and People of Colour throughout the globe. A second significant recent global trend that occurred at the height of the pandemic was the reignited #BlackLivesMatter (#BLM) protest campaign. This campaign drew attention to the vast inequities faced by black, transcultural (migrant, refugee, culturally diverse and international) and Indigenous peoples and triggered rapid action in higher education institutions against racism and unconscious bias.

This conceptual paper draws upon postcolonial/decolonial theory to demonstrate how the COVID pandemic and #BLM movement prompts us to revitalise doctoral education.

These two issues have created renewed urgency around the need to decolonise higher education and a desire to transform the “business-as-usual” geopolitical power dynamics that continue to privilege Northern knowledge over culturally diverse knowledge systems from First Nations and transcultural contexts. A key site where special opportunities exist to effect this transformation lies in doctoral education. Doctoral education is a significant location of new knowledge creation and the development of the world’s future researchers.

Applying post/decolonial theory enables one to rethink how doctoral education should be changed to work towards greater decolonisation.

This study applies Santos’ ideas about “the sociologies of emergence” in the global South to think about how doctoral education should be reconstructed as a liberated zone of decolonisation and epistemic justice.

Social marketing and government policy are intertwined. Despite this, policy analysis by social marketers is rare. This paper aims to address the dearth of policy analysis in social marketing and introduce and model a methodology grounded in Indigenous knowledge and from an Indigenous standpoint. In Australia, a minuscule number of First Nations people complete doctoral degrees. The most recent, major policy review, the Australian Council of Learned Academies (ACOLA) Report, made a series of recommendations, with some drawn from countries that have successfully uplifted Indigenous doctoral candidates’ success. This paper “speaks back” to the ACOLA Report.

This paper subjects the ACOLA Report, implementation plans and evaluations to a detailed Indigenous Critical Discourse Analysis using Nakata’s Indigenous standpoint theory and Bacchi’s Foucauldian discourse analysis to trace why policy borrowing from other countries is challenging if other elements of the political, social and cultural landscape are fundamentally unsupportive of reforms.

This paper makes arguments about the effects produced by the way the “problem” of First Nations doctoral education has been represented in this suite of Australian policy documents and the ways in which changes could be made that would actually address the pressing need for First Nations doctoral success in Australia.

Conducting policy analysis benefits social marketers in many ways, helping to navigate policy complexities and advocate for meaningful policy reforms for a social cause. This paper aims to spark more social marketing policy analysis and introduces a methodology uncommon to social marketing.

This systematic review will attempt to begin the fusion of Aboriginal health and Aboriginal education to show the need for strategic research and policy development that brings these two important fields together for the benefit of improving the lives of Aboriginal people regardless of residency or socioeconomic conditions.

A search of published and gray literature that examined Aboriginal health and Aboriginal education was conducted. Through computerized database (PubMed, PsycInfo, ERIC, Google Scholar, and Google) searches were performed in November 2014 to find abstracts, articles, gray literature, and reports pertaining to Aboriginal health and Aboriginal education in Canada.

Inadequate datasets impede the ability to look at Aboriginal health and education in Canada as there are no national datasets that adequately provide data to do more than cross-sectional analysis. By conducting research in a pan-Aboriginal manner negates that there is traditional worldviews that individuals, families, and communities embrace and embody in their daily lives. It is necessary for the Canadian government and society to work with Aboriginal people to change the fundamental ways in which the macro-level systems work together in order for true social change to occur which will lead to increased self-determination specifically in Aboriginal health and education.

The chapter reveals that Aboriginal health and education are key determinants to the health and well-being of Aboriginal people. Identity, self-determination, and Aboriginal worldviews need to be a part of research studies in order to have “two-eyed seeing” of the intertwined and interconnectedness of health and education.

Undertakes a historico‐theoretical study to outline the constitutional and developmental predicament of the Native Indian people in Canada against the hegemonic models instituted by the Federal Department of Indian Affairs and Northern Development. Analyses a factual survey done by Statistics Canada to highlight the various kinds of socio‐economic problems being faced by Native Indians and to point out the prospects before them. Recommends an ecological alternative in the light of the new land rights being signed between the Federal Government and the Native Indians in Canada. Introduces a concept of social wellbeing and formalizes this as a criterion for evaluating the economic, social and political factors in an interactive and consensual way to generate better futures with conflict resolution.

This chapter presents a cross-cultural comparison across the Commonwealth, namely, Australia, Canada, and Kenya. The three cases explore these indigenous principals’ perceptions of leadership development and how effectively these experiences prepared them to meet the challenges within their complex school communities. The chapter presents a discussion of the historical educational legacies of imperial rule, leadership preparation opportunities that were available to aspiring and novice leaders, the challenges the principals encountered in their leadership role in the school and within their communities, and these leaders’ beliefs and attitudes toward leadership. A final synthesis is presented, which identifies a number of commonalities in leadership approaches across these very different cultural contexts: the school communities were endeavoring to rediscover their cultural history, heritage, and beliefs and were frequently developing positive relationships with elders and others who held, and were willing to pass on, the historical and cultural knowledge and expertise. The leaders themselves held strong beliefs about the importance of cultural identity in order to forge new and contemporary pathways to success for their students. They all had a heightened ethic of care ethos that extended beyond the confines of the school building and office hours. These leaders adopted entrepreneurial leadership approaches to think and act innovatively rather than simply managing schools and were dedicated to promoting educational success for all students within their care. Leadership development implications included the need for formal, informal, and experiential experiences, as well as, for the inclusion of specific knowledge and skills that would enable leaders to effectively and sensitively lead within predominantly indigenous school communities.

This chapter frames the educational journey of an Iskwew, or Cree woman who has navigated the different spaces of settler education, sometimes reluctantly and sometimes eagerly. The author engages the usage of her Cree Nisgaa Methodological Framework that is framed by protocol, mamatowisin, or engaging inner mindfulness, and reciprocity. The author makes and holds space for readers to journey with her, offering an opportunity to bear witness to the experiences of First Nation (Indigenous) education, from her positionality as a Cree woman. The author engages, embodies, and enacts ethical relationality throughout the chapter as it is her pedagogical hope that this chapter contributes to a collective space where Indigenous and non-Indigenous relationships can be forged with respect, relevance, relationality, and reciprocity on behalf of students everywhere.

Educational leaders in schools serving Native American students must understand, communicate, and apply state and federal education policies along with specific federal Indian policies relating to tribal self-determination and the education of these students. Tribal peoples residing in native communities typically view revitalization of indigenous language as a crucial first step in achieving the cross-cultural goal of school success for all tribal children. Inclusion of indigenous languages serves multiple purposes such as transmitting traditional cultural values, supporting overall academic achievement, and fostering self-determination and independence for native communities. Title III and Title VII of the No Child Left Behind Act are the designated policy “homes” for indigenous language inclusion and the Individuals with Disabilities in Education Act addresses indigenous language as an obstacle to overcome, giving the unintended impression that native languages are somehow situated within a deficit framework of poverty and special education. This chapter explores the foundations of the inclusion of native languages into current federal policy and argues that the placement might be better suited as stand-alone legislation in order to more effectively promote community development and self-determination for Native American peoples.