Exploring university-community partnerships in arts-based service learning with Australian First Peoples and Arts Organizations

In this chapter we focus on the importance of partnerships in arts-based service learning with Australian First Peoples and community arts organizations. Drawing on six years of our own partnership and a wide body of literature, this chapter aims to act as a trigger for further reflection on ways to engage in meaningful partnerships with First Peoples and arts organizations. In particular, the continuum between transactional and transformational types of relationships provides a useful means for understanding our work and for positioning the various benefits and challenges associated with university-community partnerships more broadly.

Torres Strait Islander parents’ involvement in their children’s mathematics learning : a discussion paper

This paper is a beginning point for discussing what the literature states about parents’ involvement in their children’s mathematics education. Where possible it will focus on Torres Strait Islander Peoples. Little is known about how Torres Strait Islander parents approach their children’s learning of mathematics and how important early mathematics is to mothers. What is known is that is they are keen for their children to receive an education that provides them with opportunities for their present and future lives. However, gaining access to education is challenging given that the language of instruction in schools is written to English conventions, decontextualised and disconnected from the students’ culture, community and home language. This paper discusses some of the issues raised in the literature about what parents are confronted with when making decisions about their children’s education.

Torres Strait Island parents' involvement in their children's mathematics learning : a discussion paper

This paper is a beginning point for discussing what the literature states about parents’ involvement in their children’s mathematics education. Where possible it will focus on Torres Strait Islander Peoples. Little is known about how Torres Strait Islander parents approach their children’s learning of mathematics and how important early mathematics is to mothers. What is known is that is they are keen for their children to receive an education that provides them with opportunities for their present and future lives. However, gaining access to education is challenging given that the language of instruction in schools is written to English conventions, decontextualised and disconnected from the students’ culture, community and home language. This paper discusses some of the issues raised in the literature about what parents are confronted with when making decisions about their children’s education.

Circle Stories

Research background: Circle Stories was a live performance curated by Brydie-Leigh Bartleet, Naomi Sunderland, Gavin Carfoot and the Winanjjikari Music Centre as part of the Desert Harmony Festival 2013. The performance was the culmination of five years of research into intercultural performing arts practice, undertaken in partnership with Barkly Regional Arts. This work has built on existing scholarly work in community service learning by Marilynne Boyle-Baise, approaches to intercultural music making with Australian First Peoples by Karl Neuenfeldt, and studies of Indigenous popular music by Peter Dunbar-Hall and Chris Gibson. The performance followed the popular songwriters’ circle approach, in which Aboriginal musicians and elders presented their songs along with tertiary music students, as part of a broader dialogue with each other and the audience. Each performance provided an opportunity to highlight the importance of music in the development of intercultural knowledge and understanding. The project asked the research question, how can collaborative music performance foster mutual learning, intercultural knowledge and reconciliation? Research contribution: The project development and performance of Circle Stories identified that mutual learning and intercultural knowledge can result most effectively through long-term and meaningful relationships underpinning collaborative creative practice. Research significance: Following a general call for proposals, the performance was peer reviewed and selected for inclusion in the Desert Harmony Festival program. The research context of the work is detailed in Brydie-Leigh Bartleet and Gavin Carfoot 2013. "Desert harmony: Stories of collaboration between Indigenous musicians and university students." International Education Journal: Comparative Perspectives 12 (1): 180-196.

Practices of alternative schools in Queensland in supporting Aboriginal and Torres Strait Islander young people to remain engaged in education

Alternative schools are an emerging model of education offered to young people who have been disenfranchised from conventional schooling opportunities. The body of literature on alternative schools in Australia has not identified how many Indigenous young people are engaged with alternative schools and how alternative schools are supporting Indigenous young people to remain engaged in education. It is well documented that Aboriginal and Torres Strait Islander people experience significant disadvantage including poorer educational outcomes than their non-Indigenous peers. This study seeks to contribute to improving educational outcomes for Aboriginal and Torres Strait Islander young people through exploring Aboriginal and Torres Strait Islander interactions with alternative schools in Queensland and investigating the practices of alternative school leaders in terms of how they are supporting Indigenous young people to remain engaged in education. Critical race theory informed the development of this study. An Aboriginal researcher sought to shift the focus of this study away from Indigenous young people to Principals; to explore their perspective of their own knowledge and practices in supporting Aboriginal and Torres Strait Islander young people at their school. Using survey methodology, a web-based questionnaire was developed to survey Principals’ providing data on alternative schools in Queensland including the demographics of the alternative school; self-reported knowledge of Indigenous cultures and communities and practices that support Aboriginal and Torres Strait Islander young people at their alternative school. There are nine key findings that emerged through the analysis of this study: key finding one is the high percentage of Aboriginal and Torres Strait Islander young people enrolled in schools surveyed; key finding two is there is a high percentage of Aboriginal and Torres Strait Islander staff employed in the schools; key finding three is the majority of the schools are located in low socio-economic areas; key finding four is the strong willingness of Principals’ in this study to engage in self-directed learning in relation to Aboriginal and Torres Strait Islander cultures; key finding five is the limited demonstration of understandings of Aboriginal and Torres Strait Islander cultures and communities; key finding six is the most prevalent practice of Principals’ in this study is the celebration of cultural events and cultural activities; key finding seven is the limited Principal engagement with Aboriginal and Torres Strait Islander young people, their families and the local community; key finding eight is the practice of alternative schools provides limited support and nurturing of Aboriginal and Torres Strait Islander young person’s cultural identity and key finding nine is that Principals’ are relying heavily on informal discussions with staff to know what their staff’s knowledge and skills are in relation to supporting Aboriginal and Torres Strait Islander young people. There are multiple implications that have arisen from this study. The data demonstrated high numbers of Aboriginal and Torre Strait Islander students and staff. The data also revealed that Principal’s demonstration of knowledge in relation to Indigenous cultures and communities was limited, as well as limited Principal engagement with Indigenous young peoples, families and communities. Therefore a major practical implication of this study is the urgent need for quality cultural learning opportunities for leaders of alternative schools to improve practices. Additionally, the implications of this study support an urgent need for further research on the role alternative schools are playing in supporting Indigenous young people to remain engaged in education.

Out of the Box Festival for 3 to 8 year olds (Artistic Director)

The Out of the Box Festival was founded in 1994 by the Queensland Performing Arts Centre and has been held biannually ever since both within and around the centre in what is now known as the Cultural Precinct at Southbank. It is unique in Australia in that it caters entirely to children aged 8 years and under, with a highly curated program of ticketed performance events, workshops and free arts-based events. It is attended by school and kindergarten groups and by families, and besides engaging children in high quality arts experiences, the festival is also a platform for advocating the developmental and educational benefits of the arts for children. Dr Mark Radvan was the artistic director of the 2008 festival, with responsibility for developing the curatorial direction of each festival, for creating and programming its events, and for working with festival partners The Queensland Art Gallery, The Queensland Museum, The State Library of Queensland and The Queensland Theatre Company. Radvan designed selected and commissioned works to demonstrate how the arts create memorable, celebratory and immersive experiences that stimulate children’s imagination, their curiosity and confidence about the material world and the cultures of its people. A core event was an outdoor music and dance performance space featuring entirely Indigenous performers that was not only the beating heart of the festival, but served to underlie the importance of mainstreaming awareness of our first peoples in the increasingly culturally diverse communities of children attending.

Drink driving among Indigenous people in Far North Queensland and northern New South Wales: A summary of the qualitative findings

Purpose In response to the threat that drink drivers pose to themselves and others, drink driving programs form an important part of a suite of countermeasures used in Australia and internationally. Unlike New Zealand/Aotearoa, United States and Canada that have programs catering for their First Peoples, all Australian programs are designed for the general driver population. The aim of this study was to identify the factors that contribute to Indigenous drink driving in order to inform appropriate recommendations related to developing a community-based program for Indigenous communities. Broader drivers licensing policy recommendations are also discussed. Methods A sample of 73 Indigenous people from Queensland and in New South Wales with one or more drink driving convictions completed a semi-structured interview in respect of the to their drink driving behaviour. Participants were asked to disclose information regarding their drink driving history, and alcohol and drug use. If participants self-reported no longer drink driving, they were probed about what factors had assisted them to avoid further offending. Results Key themes which emerged to maintain drink driving include motivations to drink and drive, and belief in the ability to manage the associated risks. Factors that appeared to support others from avoiding further offending include re-connecting with culture and family support. Conclusions and Implications A range of recommendations regarding delivery and content of a program for regional and remote communities as well as other policy implications are discussed.

Drink driving among indigenous people in Far North Queensland and Northern New South Wales: A summary of qualitative findings

In response to the threat that drink drivers pose to themselves and others, drink driving programs form an important part of a suite of countermeasures used in Australia and internationally. Unlike New Zealand/Aotearoa, United States and Canada that have programs catering for their First Peoples, all Australian programs are designed for the general driver population. The aim of this study was to identify the factors that contribute to Indigenous drink driving in order to inform appropriate recommendations related to developing a community-based program for Indigenous communities. Broader drivers licensing policy recommendations are also discussed. A sample of 73 Indigenous people from Queensland and in New South Wales with one or more drink driving convictions completed a semi-structured interview regarding their drink driving behaviour. Participants were asked to disclose information regarding their drink driving history, and alcohol and drug use. If participants self-reported no longer drink driving, they were probed about what factors had assisted them to avoid further offending. Key themes which emerged to maintain drink driving include motivations to drink and drive, and belief in the ability to manage the associated risks. Factors that appeared to support others from avoiding further offending include re-connecting with culture and family support. A range of recommendations regarding delivery and content of a program for regional and remote communities as well as other policy implications are discussed.

‘Enough is enough’: Songs and messages about alcohol in remote Central Australia

This article examines some of the ways in which Australia’s First Peoples have responded to serious community health concerns about alcohol through the medium of popular music. The writing, performing and recording of popular songs about alcohol provide an important example of community-led responses to health issues, and the effectiveness of music in communicating stories and messages about alcohol has been recognised through various government-funded recording projects. This article describes some of these issues in remote Australian Aboriginal communities, exploring a number of complexities that arise through arts-based ‘instrumentalist’ approaches to social and health issues. It draws on the author’s own experience and collaborative work with Aboriginal musicians in Tennant Creek, a remote town in Australia’s Northern Territory.

Le leadership interstitiel, le champ d'action des Amérindiens ou le pouvoir dans la marge : l'exemple de la communauté algonquine de Kitigan Zibi (Québec)

Quel est le champ d’action des Amérindiens dans le contexte politique canadien? Malgré les tentatives de l’État canadien de briser la structure politique traditionnelle des Autochtones en introduisant le système électif et politique du conseil de bande, ceux-ci sont loin d'avoir été des victimes passives. L'étude du leadership interstitiel est la ligne directrice de cette thèse car il est la clé d’une pratique politique « in the cracks » qui confère un pouvoir marginal aux Amérindiens. En s'intéressant aux conditions historiques et sociales de déploiement de l’arène politique en milieu de réserve, il est possible de comprendre la quotidienneté et la contemporanéité de l’exercice du pouvoir au sein d’une population minoritaire fortement politisée. La recherche ethnographique porte sur la politique locale de la communauté algonquine de Kitigan Zibi (Québec). L’analyse des acteurs anishnabeg a montré une variabilité du leadership politique chez les Algonquins et l’existence de différents types de leader malgré l’imposition d’une fonction de chef par la Loi sur les Indiens. Le contrôle des affaires politiques officielles d’une bande par les agents coloniaux, c'est-à-dire les missionnaires et les agents indiens, n’a pas donné lieu à un contrôle total de sa dynamique politique interne et de ses membres. L'enquête de terrain a dévoilé que les diverses manifestations et actions politiques menées par les Anishnabeg s’avèrent être des stratégies du pouvoir dans la marge, une forme quotidienne de résistance face aux nouvelles façons de faire la politique établies par les autorités canadiennes, des ruses et des tactiques employées pour tenter de changer le système formel en remettant en question le pouvoir des Affaires indiennes. La contestation et la résistance ne sont toutefois pas l’unique moteur du leadership et de la politique amérindienne. En fait, le leadership politique chez les Kitigan Zibi Anishnabeg est aussi basé sur diverses représentations (traditionnelles, spirituelles, symboliques) qui ont permis aux Algonquins de préserver une identité politique malgré certaines ruptures et transformations introduites dans leur société par les colonisateurs. Les ambiguïtés, les contradictions et les paradoxes de la quotidienneté politique d’une bande autochtone ne sont pas que le résultat de la rencontre d’un univers politique Autre, mais aussi l’aboutissement de l’évolution et de la reconstruction d’un système sociopolitique traditionnel et de ses dynamiques internes reliées au pouvoir, d’une redéfinition de l’autorité et de la légitimité du politique, de l'essor de leaders nouveau genre pour répondre adéquatement aux exigences politiques de la vie en réserve. La politique de réserve n’est pas une chose concrète mais plutôt une dynamique dans un temps et dans un lieu donné, au chevauchement culturel de diverses traditions politiques et formes d’autorité, au truchement de divers espaces (imposé ou symbolique) et institutions (formelle et informelle). Les Algonquins se renouvellent continuellement politiquement au sein de leur système. Ceci n’est pas un effet de l’acculturation, d’une hybridité ou de la modernité mais relève bien de la tradition. Le rattachement de fonctions et dynamiques traditionnelles à la structure formelle constitue un début de gouvernance « par le bas ». Cette dernière renouvelle de l’intérieur, par l’établissement d’un dialogue, la relation entre les leaders autochtones et les représentants de l’État, ce qui donne aux acteurs locaux une marge de manœuvre. Les Algonquins ont saisi les incompatibilités des deux systèmes – blanc et autochtone – pour définir un nouveau territoire, « in the cracks », qui devient leur domaine d’action. L'analyse de la flexibilité du leadership algonquin, de la vision eurocanadienne du leadership amérindien, de l’usage instrumental des exigences de l’État, des élections et des éligibles contemporains, de l'empowerment des femmes algonquines et du leadership féminin en milieu de réserve, a révélé que le leadership interstitiel est une force politique pour les Kitigan Zibi Anishnabeg. En portant un regard critique sur la politique locale dans le quotidien d'une bande et en incluant les voix autochtones, il est possible d’observer le processus de décolonisation et des formes embryonnaires de pratiques postcoloniales au sein des réserves. Cette recherche a démontré que le chef et les autres leaders sont au cœur de cette dynamique politique dans les marges, de l’essor et de l’émancipation politique de leur bande.

La sécurité culturelle en tant que moteur de réussite postsecondaire : enquête auprès d'étudiants autochtones de l'Institution Kiuna et des espaces adaptés au sein des établissements allochtones

L’adaptation culturelle de programmes et de services postsecondaires peut-elle contribuer à la construction identitaire des étudiants de Premières Nations? L’enracinement identitaire peut-il à son tour favoriser la persévérance et la réussite scolaires? À travers les concepts de sécurité culturelle et d’enracinement identitaire, je démontrerai que la consécration d’espaces physiques et idéologiques à l’intérieur du système scolaire postsecondaire contribue à la rétention et à la réussite de persévérants de Premières Nations. Pour ce faire, je m’appuierai sur les conclusions d’une enquête, menée entre 2013 et 2015 auprès d’une centaine d’étudiants autochtones adultes et une quinzaine de professionnels du milieu. Cette recherche a été rendue possible grâce à la collaboration de différentes instances éducatives incluant notamment le volet Jeunes autochtones du Projet SEUR de l’Université de Montréal, l’Institution Kiuna, le Conseil en éducation des Premières Nations (CEPN), l’Aboriginal Resource Center du Collège John-Abbott, la First Peoples’ House et le Indigenous Student Alliance (ISA) de l’Université McGill, l'Aboriginal Student Resource Center de l’Université Concordia et le Centre de développement de la formation et de la main-d'oeuvre (CDFM) huron-wendat. À l’intérieur de ce mémoire, deux formules issues du système d'éducation québécois seront successivement analysées: 1.L’adaptation culturelle de services au sein de l’institution postsecondaire allochtone et 2. L’adaptation de programmes et de services à l’intérieur d’une institution affiliée par et pour les Premières Nations. Cette deuxième initiative sera examinée à travers une étude de cas de l’Institut collégial Kiuna et de son programme novateur de Sciences humaines - profil Premières Nations (300.b0) à la lumière des expériences du Collège Manitou de La Macaza (1973-1976) et des Tribal Colleges and Universities américains (TCU).

La voz del otro: rompiendo con la tradición del museo

Existe una actitud predominante en el mundo de los museos según la cual las diversas culturas se presentan y se respetan de manera adecuada, dándose un diálogo efectivo entre los museos y las comunidades culturales a las que sirven. Sin embargo, el presente trabajo disiente de dicha creencia, expone sus motivos, y sugiere una trayectoria por la que los museos pueden acercarse con éxito a tales objetivos. Lo que está en juego aquí es el ethos contemporáneo e histórico de los museos y su concepto de la identidad propia, lo que interfiere con su capacidad para incluir a “los otros”, excepto en sus propios términos. El propósito del museo en este sentido es mantener su voz preeminente y su prerrogativa intelectual en sus comunicaciones con el público al que sirve. La idea de que hay múltiples voces que necesitan ser escuchadas no es un concepto fácil de contemplar para los museos, y un paso positivo en aquella dirección representaría un cambio importante con consecuencias de largo alcance.

Indigenous voices and mediatized policy-making in the digital age

This article explores the potential of emerging digital cultures for Indigenous participation in policy debates in the rapidly changing Australian media landscape. From the Zapatista's ‘netwar’ to the ‘hashtag activism’ of IdleNoMore, Indigenous people have pioneered innovative uses of digital media for global connectivity and contestation. Digital and social media open up unprecedented opportunities for voice, and, in theory, participation in decision-making. But there is limited understanding about how Indigenous voices are heard at times of major policy reform, and whether increased participation in digital media necessarily leads to increased democratic participation. Leading Indigenous commentators in Australia suggest an inability of governments and other influential players to listen sits at the heart of the failure of Indigenous policy. This article presents two contemporary Australian case studies that showcase Indigenous participatory media response to government policy initiatives: first, the diverse reaction in social media to the government-sponsored campaign for constitutional reform to acknowledge Australia's First Peoples, branded as Recognise and second, the social media-driven movement #sosblakaustralia, protesting against the forced closure of remote Aboriginal communities. This article brings together theories of political participation, media change and listening to ask whether key democratic institutions, including the mainstream news media and political decision-makers, can engage with the proliferation of Indigenous voices enabled by participatory media. We argue that while the digital media environment allows diverse Indigenous voices to be represented, recent scholarship on participation and listening extends the analysis to ask which voices are heard as politics is increasingly mediatized.

Forgotten voices

Contention and disquiet never seem too far away when the subjects of Van Diemen’s Land and colonial warfare are raised. These recent books demonstrate that while the campaign by Keith Windschuttle to undermine the reputations of “revisionist” historians continues, the task of questioning both entrenched and emerging narratives in Australia’s account of its treatment of Indigenous people has not been diminished. Murray Johnson and Ian McFarlane’s Van Diemen’s Land: An Aboriginal History follows Henry Reynolds’s most recent volume, Forgotten War; while different in scope, the two books remind us that the details and consequences of colonial conflict with Australia’s First Peoples remain vitally important. This is no better evidenced than by the contestation that occurs over factual, source and narrative validity in recent historical literature.