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Indigenous academics over the past decade and a half have been focusing strongly, in terms of theory development, on Indigenous epistemologies and research methodologies. What has not been given equal academic attention is the theoretical articulation of Indigenous pedagogy, not only as a valid system of knowledge and skill transfer, but also as one that conveys meaning, values and identity. In this paper, we want to explore some of the practical aspects of Indigenous pedagogy in a tertiary setting by way of a student-teacher dialogue and also discuss the wider implications of a theoretical articulation from our perspective as researchers and academics. We argue that at the intersection of the discourses on transformative pedagogy and Indigenous education in Australia lays an unexplored concept which, properly articulated and implemented, could have great benefits for all learners. Having been afforded attention elsewhere, particularly in North America, it is time to discuss Indigenous pedagogy as a teaching methodology based on Indigenous values and philosophies in Australia today.

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The role of the non-Indigenous educator and researcher in education on Indigenous issues is becoming the subject of critical scrutiny. Indigenous academics are successfully turning the gaze on non-Indigenous peers and practices. This paper narrates some of the experiences of a non-Indigenous educator teaching an undergraduate elective Indigenous tourism course. The educator has attempted to respect the principles of an evolving Indigenist paradigm in the development, running and review of the course. In particular, the educator consulted with Indigenous academics and leaders in the development of the course and its curriculum; privileged Indigenous voices throughout the curriculum (in readings, audio-visuals, guest lectures and tutorial exercises); and facilitated student interaction with the local Indigenous community and land.

My work as a non-Indigenous educator in the new academic field of tourism studies is currently pivotally important because Indigenous academics are not yet asserting their claim to this field. In my attempts to adhere to an Indigenist paradigm I aim to create important opportunities to ensure appropriate discourse and encourage Indigenous academics into the field. In relation to appropriate discourse and learning, student feedback so far indicates important transformations in consciousness are occurring. However, the problematic of the non-Indigenous educator speaking for Indigenous peoples as 'essentialised others' remains a key concern. While the tensions between Indigenous and non-Indigenous in the conduct of Indigenous education are real and important, this work in the teaching of Indigenous tourism suggests that the resolution of tensions require alliances and shifts in power.

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This paper demonstrates how Indigenous studies is controlled in some Australian universities in ways that continue the marginalisation, denigration and exploitation of Indigenous peoples. Moreover, it shows how the engagement of white notions of ‘inclusion’ can result in the maintenance of racism, systemic marginalisation, white race privilege and radicalised subjectivity. A case study will be utilised which draws from the experience of two Indigenous scholars who were invited to be part of a panel to review one Australian university’s plan and courses in Indigenous studies. The case study offers the opportunity to destabilise the relationships between oppression and privilege and the epistemology that maintains them. The paper argues for the need to examine exactly what is being offered when universities provide opportunities for ‘inclusion’.

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Indigenous students everywhere are known to require particular types and levels of support as they enter, and continue their studies within universities. Such support is often provided by designated support workers employed for that purpose. Our study of Aboriginal and Torres Strait Islander academic staff around Australia, however, found that teaching staff also spend considerable time and effort supporting their students' learning experiences both in and out of the classroom. Our findings suggest that this issue is multi-dimensional and complex. Outwardly, visible dimensions of Indigenous academic support roles, we found, are often just the tip of an iceberg. We argue that, while students' need for support is increasingly well documented, the informal support roles played by the few Indigenous academics have been underreported and may not be visible, or recognised. Going further, we propose a new conceptual framework for analysing the unique context in which Indigenous academic work occurs.

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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.

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In the health sector, cross-cultural awareness training has been seen as a way to improve knowledge and understanding of Aboriginal and Torres Strait Islander people to therefore improve service delivery and therapeutic care to Aboriginal and Torres Strait Islander people. Health personnel may have undertaken this type of training in their workplace or as part of their education in an undergraduate degree program. Other sectors additionally undertake cross-cultural awareness training for similar reasons and in similar educational settings. This paper includes the views of a selection of Aboriginal women and highlights the need to extend beyond knowledge gained through cross-cultural awareness training to anti-racism training. Furthermore, that anti-racism training and addressing white race privilege is required in order to address the inequities within the health system, and the marginalisation and disempowerment of Aboriginal and Torres Strait Islander peoples.

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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.

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This paper describes the process of engaging the extended Indigenous community within Saskatoon and the surrounding First Nations communities in what would be a first major research project between Indigenous communities and the University of Saskatchewan. A management committee was established comprised of all the major Saskatoon/Saskatchewan Indigenous organisations, such as the Federation of Saskatchewan Indians, Saskatoon Tribal Council, First Nations University of Canada and other community-based groups to ensure that research reflected First Nations and Metis needs. The project called ‘Bridges and Foundations’ awarded some 35 projects close to two million dollars in research funds. The money was awarded through graduate student research bursaries, and community-based projects which highlighted the needs of Indigenous women, youth, students, elders and urban populations. The three research themes included respectful protocol, knowledge creation, and policy development. The research projects, which were largely Indigenous designed and driven, created one of the most extensive research collections over a period of four years and included major data collection on community-based research, Indigenous peoples and Indigenous knowledge systems and protocols. The paper relates the development of the project and speaks about the need for Indigenous peoples to lead their own research as well as the benefits of collaboration. It also highlights several of the research projects including a conference on Indigenous knowledge (2004), a video project describing the community mobilisation process behind Quint Urban Housing Co-operatives.

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Utilising Nakata’s (2007) description of the ‘cultural interface’, two Indigenous researchers and one non-Indigenous researcher examine their development of Indigenous research in and with Aboriginal and Torres Strait Islander communities conducted from within an institution of higher education. The authors reflect on their experiences in developing an Indigenous research project and use Indigenous standpoint theory as a device to explore these experiences. The framing of priorities and research questions, ethics processes, the treatment of project information or data, the managing of competing accountabilities, and the role of non-Indigenous researchers in Indigenous research are all explored in these reflections.

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Designed as a 'supplementary' tuition scheme, the Indigenous tutorial assistance scheme (hereafter referred to as ITAS) is a strategic initiative of the National Indigenous Education Policy (DEET, 1989). This paper seeks to contribute to the literature of the analysis of the quality and efficacy of ITAS. Currently, the delivery of ITAS to Indigenous students requires enormous administration and commitment by the staff of Indigenous education support centres. In exploring the essential but problematic provision of ITAS to Indigenous university students, this paper provides insights into significant aspects of our program that move beyond assumptions of student deficit, by researching the quality of teaching and learning through ITAS, analysing administrative workload, and sharing innovations to our program as a result of participatory research wth important ITAS stakeholders.

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