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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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In Australia, Indigenising the curriculum is increasingly acknowledged as a possible avenue for addressing Indigenous under-representation in tertiary science education in a culturally appropriate and relevant manner. While no Australian university has implemented such a program, there is much to be learnt about the inherent complexities of Indigenising curriculum before it is pursued. In Canada, however, innovative university programs have been implemented that imbed Indigenous knowledge into the curriculum. This paper details key findings from research that sought to learn from Canadian practices in Indigenising tertiary science curriculum, by exploring the practices and experiences of two Canadian programs: Trent University’s Indigenous Environmental Studies program, and Cape Breton University’s Integrative Science program.

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There are numerous aspects to becoming an effective, culturally competent health practitioner, among these is the need to ‘become knowledgeable about the historical and sociopolitical backgrounds of clients’ (Bemak et al., 2003, p. 26). It has been established that culturally sensitive empathy has the potential to contribute greatly to the healing process when working across cultures. It is therefore essential for an effective and productive client-healer relationship. Indeed it is said that ‘empathy bridges the gap’ between practitioner and client (David & Erickson, 1990). This paper explores a model to develop cultural competence within health related courses.

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This paper contends that Indigenous epistemologies in educational curriculum can serve as powerful counter hegemonic action to dominant discourses. It then discusses how the implementation and application of Indigenous epistemologies in adult educational curricula can support intellectual sovereignty and positive identity construction for Indigenous wellbeing.

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This paper will discuss ‘both-ways’ as the philosophy which underpins course programs and operations at Batchelor Institute of Indigenous Tertiary Education, the only tertiary institution in Australia that caters exclusively to Indigenous students. This paper draws on recent research undertaken by the author focusing on the following questions: What is both-ways philosophy? How is it being implemented as a teaching methodology at an Indigenous tertiary institution? What innovative practices, processes and activities can be celebrated as exemplary teaching practice? The notion of both-ways will be explored to ascertain how it is being translated into an effective teaching methodology that incorporates and embraces Indigenous knowledge into course curriculum, planning, delivery and evaluation.

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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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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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For a while now I have been researching and writing about Australian Indigenous education issues. Like you all, I have seen much good work and learnt much from what is going on across the country and internationally to improve outcomes for Indigenous learners in formal education processes. And still we go on with the struggle and with the limitations that Western sciences and practices place on us in the process. This paper draws together theoretical propositions from the work we have been progressing for the higher education sector over the past decade and to point to some foundational principles that can help establish some early beginnings with Indigenous education as a discipline in the higher education sector.

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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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Since its inception, problem-based learning (PBL) as a process for learning and teaching has been used to enhance many skills based courses, including education programs at Bachelor College and the Aboriginal Technical Health Worker training program at the Centre for Appropriate Technology in Alice Springs. While PBL is an approach to learning and teaching which has been designed to provide a more holistic educational process for all students, Foster and Meehane (2007) suggest that many aspects of the courses are ideally suited for Indigenous students. In particular, this approach is useful when introducing students to a subject matter which is new both in being derived from another culture and not being accessible to Indigenous parents in the past. PBL provides a flexible approach to enable motivation and involvement of the students and their community. This paper considers the benefits of PBL for learning information technology and presents some course templates developed to support teaching Indigenous students at school.

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