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The aims of this study were (1) to examine the relationships among achievement goals, self-concept, learning strategies and self-regulation for post-secondary Indigenous Australian and Native American students and (2) to investigate whether the relationships among these key variables were similar or different for the two groups.

Students from the two Indigenous groups answered questionnaires assessing the relevant variables. Structural equation modelling (SEM) was used to analyse the data. Structure-oriented analysis was used to compare the two groups in terms of the strengths of the pathways, while level-oriented analysis was used to compare mean level differences.

Self-concept was found to positively predict deep learning and self-regulated learning, and these effects were mediated by achievement goals. Students who pursued mastery and social goals had more positive educational outcomes. Both structure and level-oriented differences were found.

Drawing on two distinct research traditions – self-concept and achievement goals – this study explored the synergies between these two perspectives and showed how the key constructs drawn from each framework were associated with successful learning.

To improve learning outcomes, interventions may need to target students’ self-concept, mastery-oriented and socially oriented motivations.

Supporting Indigenous students in their post-secondary education is an imperative. Psychologists have important insights to offer that can help achieve this noble aim.

Research on Indigenous students has mostly adopted a deficiency model. In contrast, this study takes an explicitly positive perspective on Indigenous student success by focusing on the active psychological ingredients that facilitate successful learning.

The geosocial divide that separates many rural regions of Alaska continues to present considerable challenges, such as those that have long plagued the Yukon-Kuskokwim region with cultural and value conflicts. Lack of empirical data and improper identification of the root causes of the ongoing socio-political, cultural and economic disparities between rural Alaska and the rest of the country contribute to the general misconceptions of the turbulent nature of life on the tundra today. In this isolated region, the state has built dozens of schools that largely employ non-Natives. Teacher certification requirements have largely alienated Alaska Natives from pursuing careers in their home villages due to cost, lack of access, lack of student support and irrelevant curriculum. Despite rigorous standards and extraordinary funding opportunities, the current model has traditionally underperformed against both state and national norms.

This research targets a project that re-conceptualizes the teacher certification pipeline for remote Alaska Native villages via the utilisation of a competency-based bilingual curriculum, mentoring and interactive learning delivered via hybrid and online formats. The Native Teacher Certification Pathway proposed will be significant both in its local impact on unemployed adults and Yupik youth, and globally as a site for innovation in the application, delivery and assessment of evidence-based student support activities and programmes. Leveraging place, identity, language and values make learning incredibly powerful, increases efficacy and creates a true impact. Universities and business programmes that are sensitive to this fact and tailor their programmes appropriately will likely see a greater return on their investment.

This chapter describes the curriculum for one nine-week unit called “The United States of America and Native America.” This unit was part of a two-year course for students in grades 11 and 12 at a small, independent school in the Southwest. The school began as a US government–sponsored boarding school in the nineteenth century, tasked with assimilating Indigenous children into white US culture. Over the past century the school's mission has evolved significantly. During the nineteenth century, efforts were made to locate and recruit students in far-flung rural (mostly Hispanic) communities in New Mexico without access to a local high school. This effort has since expanded to offering a college preparatory education to local populations, who are less likely to enjoy private school or college educations, and to international students. This chapter gathers research about “decolonizing education” (Brayboy & Lomawaima, 2018; Jacob, 2018; Fryberg & Markus, 2007; and Deyhle & Swisher, 1997; Dunbar-Ortiz, 2014) and considers the extent to which the curriculum is effective for students who identify as Indigenous.

The primary purpose of this chapter is to portray the transformative, educational journey of an Indigenous educator. Using an Indigenous way of learning in connection with the Yup’ik teachings of kenka/love and ellangeq/awareness the author describes the clashes and challenges that Western education brings about as it conflicts with Indigenous epistemologies. She shares how she transformed her way of learning and teaching in higher education through continuous reflection and transformation by using her own Indigenous ways of knowing. She goes on to show how these ways of knowing can transform higher education classrooms into culturally sustaining and revitalizing spaces.

The purpose of this study is to identify intercultural competencies in community instructors who serve in CONAFE in Chiapas, México.

The study applied a mixed methods method, based on an ethnographic design with a naturalistic approach. The quantitative instrument was applied to 119 community instructors; from these participants, four interviews were conducted with a sample of case-type participants, and four cases are presented.

The results show differences between community instructors who demonstrate intercultural skills and those who require developing them. It is concluded that teachers should receive training that strengthens their intercultural competences to enable indigenous children to take advantage of the knowledge they acquire in their community and the pedagogical advantage offered by the use of their mother tongue in the teaching–learning process.

This educational research about intercultural competences in the field of indigenous education, community education and intercultural education provides significant learning that advances the understanding and appreciation of cultural diversity.

Wānanga are Indigenous educational institutions that encompass a diverse approach to education. Te Whare Wānanga o Awanuiārangi, an ‘Indigenous University’, is an environment where innovative thinking and culturally based teaching practice enhances student experiences in an Indigenous Māori environment. It is in this space that Māori ideology and epistemology are practiced and viewed as normal. This diverse environment accepts without qualification that education and knowledge will be provided to the highest level through an Indigenous Māori lens. Culturally responsive environments are conducive to learning experiences for Indigenous Māori students. Pedagogy that is underpinned by cultural values and philosophy enhances the reciprocal learning experiences that are shared between lecturer and student. A positive learning environment promotes a distributive action, where the student experience is further shared with whānau (family), hapū (sub-tribe), Iwi (tribe) and communities in which they interact and engage.

The purpose of this paper is to report results of testing and validation of the cultural intelligence (CQ) Scale in a new location, the culturally diverse United Arab Emirates (UAE) and in a new sector: public and private school leaders.

This study surveys 167 school leaders from public and private schools in the UAE using the 20-item version of the CQ Scale, which uses a seven-point Likert response scale of strongly agree to strongly disagree. An examination of the dimensionality of the 20 items was conducted using both principal components analysis and confirmatory factor analysis. Demographics were also gathered.

Results from testing and validation of the scale indicated a high level of CQ among school leaders in the Emirate of Abu Dhabi. An examination of the dimensionality of the 20 items showed them to fall into the same structure of four sub-components as conceptually conceived: knowledge, strategy, motivation and behaviour. The mean scores for the four components of CQ in this study indicate high CQ amongst Abu Dhabi school leaders, although the knowledge dimension measured slightly lower. The results confirm previous research that found CQ to be higher in culturally diverse settings, which, according to socio-demographic details gathered in the study applies to the UAE.

This is the first known study to test the Cultural Intelligence Scale in UAE schools. It answers the call from the CQ Scale developers to validate the scale in diverse contexts.

Schools in UAE are multicultural in nature. In this context, cultural intelligence (CQ) is a tool, which can increase an individual’s ability to interact with people outside his/her culture. The purpose of this paper is to explore the perceptions of the school leaders regarding the key influences of cultural intelligence on their ability to adapt their leadership style in the Abu Dhabi Education Sector.

An extensive review of the literature was carried out to acknowledge the cultural intelligence and leadership style adaptability concepts. This research has adopted a qualitative method of inquiry. Data for the study have been collected from three focus groups with 14 schools leaders in the Emirate of Abu Dhabi.

This pilot study reveals that cultural intelligence has some influence on the school leaders’ ability to adapt their leadership style within a diverse work environment. This influence is complex in nature and multiple factors have been identified.

The main limitations of this study are associated with the small sample size. Regarding the implications, while this study was conducted in a UAE cultural context, it can be extended to other Gulf countries. Future research should prompt educational leaders, administrators, students, and research academics to further consider the impact of cultural intelligence on leadership style.

This study contributes towards cultural intelligence literature. Schools should provide cultural training to managers before appointing them to leadership positions, which helps in understanding the culture which they are going to operate in, and effectively manage their drives, workforce, students, and the community.

The paper highlights six core factors that influence the ability of school leaders to adapt their leadership style in culturally diverse environments. These preliminary factors need to be examined further to validate the dimensions of leadership adaptability in various contexts.

A dissertation study combined four case studies that examined school‐museum partnerships for virtual museum projects in which students did virtual reality imaging of museum objects related to their cultures. Students also researched their selected objects with the help of museum professionals, anthropologists, and community members. Project plans also specified that students would write essays to accompany the virtual museum exhibits, but that was not always accomplished. Each case is discussed, giving a brief sampling of some of the themes that emerged from them. A composite picture of the cases provided a more comprehensive description of the innovation through nine theme categories derived from the four cases. Three of the theme categories are discussed. The four cases were also examined to see what they revealed about culturally responsive teaching. Four of the ten culturally responsive elements identified in the study are discussed.

Senior Indigenous leadership positions across the Australian higher education sector has increased over the past decade. Despite this advancement, there is limited understanding in terms of how to best integrate Indigenous leadership into existing governance structures of Australian universities. In 2018 the Walan Mayiny: Indigenous Leadership in Higher Education project commenced, aimed at establishing a model of best practice for the inclusivity of Indigenous leadership in higher education governance structures. This article presents key findings from the project, namely, a model of senior Indigenous leadership within the Australian universities based on the perceptions of a group of Indigenous academics.

Through qualitative semi-structured interviews with Indigenous academic staff, the perceived value, characteristics and challenges of senior Indigenous leadership were examined. The varying opinions held by Indigenous academics in relation to the qualifications and experience required to fulfil a senior Indigenous leadership position were also highlighted. In doing so, a model of senior Indigenous leadership within the Australian higher education system is presented. The model of best practice presented in this article is underpinned by Indigenous Institutional Theory (Coates et al., 2022), a theoretical framework developed from the Walan Mayiny study.

The research findings highlight the diverse opinions of Indigenous academics in relation to the qualifications and experience required to fulfil a senior Indigenous leadership position. The six essential components are built upon the core characteristics, values and behaviours that senior Indigenous leaders need to have according to Indigenous academics, in order to advance Indigenous success within the academy.

Given Australian universities are being called upon to ensure that senior Indigenous leaders are in the best position possible to forge institutional change, senior Indigenous leaders within the academy may find the contextual Indigenous leadership model beneficial. The model allows one to uphold cultural integrity and fulfil the responsibilities and obligations of their higher education institution, while being able to serve their Indigenous colleagues and communities, leading to the advancement of Indigenous higher education outcomes. Importantly, the model can be adapted to suit all First Nations Peoples globally, who also find themselves working within the shackles of Western institutions.