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.

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.

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 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.

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).

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.

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, the marginalisation and disempowerment of Aboriginal and Torres Strait Islander peoples.

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.

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.

In this paper, I discuss several key issues – governance, employment, research, culture, anti-racism policies, curriculum, student support and student success – that are critically important in enabling universities to meet the educational needs of Indigenous peoples. I also analyse a representative sample of Australian universities and argue that Australian universities have generally failed to adequately address these key issues. Further, I compare this study to a similar study that I conducted in 2000 and analyse any similarities and differences between the two studies.

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 under-reported 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.

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 with important ITAS stakeholders.

This paper is based on my reflections as an Indigenous academic, working at the coalface with Indigenous students in the Faculty of Business at the University of Technology Sydney. These reflections are informed through my experience of designing, facilitating and teaching a block-mode program developed specifically for Indigenous Australians – the Bachelor of Arts in Community Management and Adult Education. I speak to the challenges of developing appropriate programs for Indigenous Australians attempting to effect social change on the ground in communities and community organisations. The underlying principles, considerations, and effective strategies for program design and delivery are described. These highlight the complex role of facilitators who must manage the interface between Indigenous community contexts and knowledge, those of academic knowledge and institutional practices, and the needs of Indigenous students as learners and future professionals.

This paper explores how the academic performance of Indigenous students has been investigated in the higher education literature and where this fits within the academic support context and teaching and learning developments in Australian universities. The authors suggest an approach to Indigenous academic skills support that equips Indigenous students with tools for managing their engagements with the content of Western disciplines. A case is made for more focussed research around Indigenous students' approaches to processing intellectual content while developing their own Indigenous standpoints.

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.