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Journal articles on the topic 'Indigenous education'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Pereira, Jamilli Santos Martins, Cleber Macedo de Oliveira, Amanda Alves Fecury, Carla Viana Dendasck, and Claudio Alberto Gellis de Mattos Dias. "Indigenous formal education within the scope of Professional and Technological Education (EPT)." Núcleo do Conhecimento 05, no. 01 (2022): 47–59. https://doi.org/10.32749/nucleodoconhecimento.com.br/education/indigenous-formal-education.

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Education can mean the link between non-Indigenous people and indigenous people. Law 12,711/2012 deals with the obligation to reserve places in federal universities and institutes, combining public school attendance with income and ethnicity. The construction of professional education courses integrated with indigenous school education must consider the impasses, as well as the potentialities, in the relationship between indigenous knowledge and practices and technical-scientific knowledge, as well as the possibility that indigenous peoples will actually enroll in them your own perspective. Th

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2

Magga, Ole-Henrik. "Indigenous Education." Childhood Education 81, no. 6 (2005): 319–20. http://dx.doi.org/10.1080/00094056.2005.10521319.

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3

Wigglesworth, Gillian. "Remote Indigenous education and translanguaging." TESOL in Context 29, no. 1 (2020): 95–113. http://dx.doi.org/10.21153/tesol2020vol29no1art1443.

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Indigenous1 children living in the more remote areas of Australia where Indigenous languages continue to be spoken often come to school with only minimal knowledge of English, but they may speak two or more local languages. Others come to school speaking either a creole, or Aboriginal English, non-standard varieties which may sound similar to English, which gives them their vocabulary, while differing in terms of structure, phonology and semantics and pragmatics. This paper begins with a discussion of the linguistic contexts the children come from and the school contexts the children enter int

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4

Mardon, Austin, and Razan Ahmed. "THE EDUCATION GAP IN INDIGENOUS COMMUNITIES: CANADA’S REALITY." SocioEdu: Sociological Education 4, no. 2 (2023): 48–52. http://dx.doi.org/10.59098/socioedu.v4i2.1181.

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Canada’s history with the indigenous community is a long and complex. History which spills over to current events in society and impacts the Indigenously community greatly till this day. This country has a concerning Indigenous Education Gap—a disparity in educational achievement between Indigenous and non-Indigenous people. The Indigenous Education Gap is widening and rising quickly across Canada. Bridging the education gap is thus a critical component of any plan for enhancing the prosperity, health, and well-being of Canada's indigenous population, as well as eliminating marginalization. Ed

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5

Luke, Allan. "On Indigenous education." Teaching Education 20, no. 1 (2009): 1–5. http://dx.doi.org/10.1080/10476210902724011.

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6

May, Stephen. "Indigenous immersion education." Journal of Immersion and Content-Based Language Education 1, no. 1 (2013): 34–69. http://dx.doi.org/10.1075/jicb.1.1.03may.

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This article outlines key developments internationally over the last 40 years in indigenous immersion education. Most notable here has been the establishment of community-based, bottom-up immersion programs, instigated by indigenous communities with the aim of maintaining or revitalizing their indigenous languages. As such, the article addresses a relative lacuna in immersion education literature, which has to date focused primarily on second- and foreign-language contexts. The article first provides a wider sociohistorical and sociopolitical context, focusing on key developments in internatio

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7

Hermes, Mary, and Keiki Kawai'ae'a. "Revitalizing indigenous languages through indigenous immersion education." Language Immersion Education 2, no. 2 (2014): 303–22. http://dx.doi.org/10.1075/jicb.2.2.10her.

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This article provides a context for understanding indigenous immersion education and the issues surrounding the model as a critical strategy for revitalization of indigenous languages. Through articulating narratives and drawing on literatures internationally, an image of indigenous language education models emerges. Inspired by strong heritage language learner identities, program models are shaped around building family and community relationships, revitalizing cultural traditions and practices, and re-establishing indigenous language identity in its homeland. Indigenous language immersion mo

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8

Despagne, Colette. "Indigenous Education in Mexico: Indigenous Students' Voices." Diaspora, Indigenous, and Minority Education 7, no. 2 (2013): 114–29. http://dx.doi.org/10.1080/15595692.2013.763789.

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9

Sumida Huaman, Elizabeth. "Comparative Indigenous education research (CIER): Indigenous epistemologies and comparative education methodologies." International Review of Education 65, no. 1 (2019): 163–84. http://dx.doi.org/10.1007/s11159-018-09761-2.

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10

Soni, Amit. "Indigenous Knowledge System in Formal Education." Indian Journal of Research in Anthropology 10, no. 1 (2024): 7–9. http://dx.doi.org/10.21088/ijra.2454.9118.10124.1.

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The knowledge system of a community or a OOHG POWHG WK WPH WKK WKH QGHWQGQ QGQ HO OH HHHQH EQO WHKQO QG OH KK WPH WHWHG GQ WKQ QH HQHWQ QG HG Q WGWQ can be termed as Indigenous Knowledge System (IKS).It is also referred to astraditional knowledge (TK), Local Knowledge, Folk Knowledge, Tribal Knowledge, Indigenous Technical Knowledge (ITK), and many more similar terms. Indigenous knowledge is an integral part of the culture of a native community.

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11

Silva, Aracy Lopes da. "National Education Plan: Indigenous School Education." Vibrant: Virtual Brazilian Anthropology 12, no. 2 (2015): 579–87. http://dx.doi.org/10.1590/1809-43412015v12n2p579.

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12

Afanasyeva, L. A., and D. D. Maximova. "INDIGENOUS EDUCATION IN CANADA." Арктика 2035: актуальные вопросы, проблемы, решения, no. 1 (2022): 74–79. http://dx.doi.org/10.51823/74670_2022_1_74.

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13

Romero, Noah, and Sandra Yellowhorse. "Unschooling and Indigenous Education." Humanities 10, no. 4 (2021): 125. http://dx.doi.org/10.3390/h10040125.

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This article draws from autoethnography and historical analysis to examine how racialized people pursue educational justice, consent, inclusion, and enjoyment through non-hegemonic learning. A historical analysis of U.S. colonial education systems imposed upon Diné and Philippine peoples grounds a comparative study on two forms of anti-colonial pedagogy: Indigenous education and critical unschooling. These two lines of inquiry underpin autoethnographic analyses of our own experiences in non-hegemonic learning to offer direct insights into the process of experiential, and decolonial growth inti

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14

Aikman, Sheila, and Linda King. "Indigenous knowledges and education." Compare: A Journal of Comparative and International Education 42, no. 5 (2012): 673–81. http://dx.doi.org/10.1080/03057925.2012.706450.

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15

Topkok, Marchant, Nagaruk, Takak, and Saccheus. "Indigenous Values in Education." Journal of American Indian Education 59, no. 1 (2020): 50. http://dx.doi.org/10.5749/jamerindieduc.59.1.0050.

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16

Topkok, Sean Asiqłuq, Samantha Marchant, Sheldon Nagaruk, Oscar Takak, and Helga Saccheus. "Indigenous Values in Education." Journal of American Indian Education 59, no. 1 (2020): 50–72. http://dx.doi.org/10.1353/jaie.2020.a798553.

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17

Biddle, Nicholas. "Indigenous Australians and Preschool Education." Australasian Journal of Early Childhood 32, no. 3 (2007): 9–16. http://dx.doi.org/10.1177/183693910703200303.

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THIS PAPER DISCUSSES the individual, family, household and area level characteristics associated with preschool attendance for Indigenous and non-Indigenous Australians (aged three to five years who are not at school). Controlling for these factors explains all of the difference between Indigenous and non-Indigenous attendance rates for three-year-olds and much of the difference for four- and five-year-olds. Households Indigenous children live in have lower incomes and education levels than those of non-Indigenous children. Both factors are associated with lower attendance in preschool. State

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18

Cody, Anna, and Sue Green. "Clinical legal education and Indigenous legal education: what’s the connection?" International Journal of Clinical Legal Education 11 (July 18, 2014): 51. http://dx.doi.org/10.19164/ijcle.v11i0.77.

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In this article we will examine some of the steps that UNSW law school has taken to address Indigenous disadvantage in, and exclusion from, legal education. The article focuses on the role of clinical legal education within Indigenous legal education. Two concrete examples will be discussed: a clinical subject specifically designed for 1st year Indigenous students and a class given by an Indigenous academic for later year law students within the general clinical legal education courses. The first is discussed to demonstrate how clinical legal education can improve the experience of Indigenous

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19

Kibera, Prof Lucy Wairimu. "Decolonizing Moral Education." International Journal for Innovation Education and Research 8, no. 11 (2020): 14–20. http://dx.doi.org/10.31686/ijier.vol8.iss11.2688.

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This paper has examined the importance of African Indigenous Moral Education versus Moral Education introduced by the colonizers in maintaining social fabric. In doing so, concepts pertaining to colonialism, decolonization, education, morals, have been defined. Further, aims of education of African Indigenous people have been articulated as well as their status in these societies and corresponding state of morality among Indigenous African people versus the rest of the world today. Finally, suggestions towards integration of African Indigenous Moral Education into school curriculum has been ma

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20

Leonard, Kelsey. "Turtle Island (North America) Indigenous Higher Education Institutions and Environmental Sustainability Education." Journal of Comparative & International Higher Education 13, Summer (2021): 90–133. http://dx.doi.org/10.32674/jcihe.v13isummer.3279.

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This article explores the environmental and sustainability programs of Indigenous Higher Education Institutions (IHEIs) in North America. There are 38 Tribal Colleges and Universities in the United States and 26 Indigenous post-secondary institutions in Canada. Deploying a critical discourse analysis, the study examines IHEI websites to document Indigenous environmental sustainability education (ESE) program offerings. The comparative analysis of IHEI programming in each national context finds that 41 out of 62 IHEIs in Canada and the United States have Indigenous ESE programs. Findings also i

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21

Cajete, Gregory A. "Indigenous education and the development of indigenous community leaders." Leadership 12, no. 3 (2015): 364–76. http://dx.doi.org/10.1177/1742715015610412.

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22

Bajada, Christopher, and Rowan Trayler. "A fresh approach to indigenous business education." Education + Training 56, no. 7 (2014): 613–34. http://dx.doi.org/10.1108/et-07-2014-0079.

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Purpose – The social and economic disadvantages confronted by many Indigenous Australians are well known. A close look at Indigenous employment highlights that Indigenous Australians are substantially under-represented in the technical and professional areas of business and management. Closing the gap and improving the social and economic outcomes requires a greater focus in these areas. The purpose of this paper is to outline the design of an innovative undergraduate business degree for Indigenous students that: meets the targets set by government, produces the “T-shaped” graduate expected by

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23

Sajat, Nofazilah Mohd, Mazlina Mat Isa, Zainudin Hassan, Meng Lee Tan Vincent, and Bello Buba. "Strategies for Addressing Indigenous Education Dropout." Malaysian Journal of Social Sciences and Humanities (MJSSH) 8, no. 11 (2023): e002600. http://dx.doi.org/10.47405/mjssh.v8i11.2600.

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The issue of indigenous education dropout among the indigenous community has deep roots, despite various efforts being made. These efforts include educational assistance such as transportation allowances, pocket money for primary and secondary school students, dormitory personal needs, fees, and school uniforms for Standard 1 and Form 1 students. Similarly, there are initiatives like the Education Incentive Scheme (SBGP) managed in collaboration with the Department of Orang Asli Development (JAKOA), aimed at encouraging indigenous students to pursue higher education. However, the education dro

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24

Partington, Geoffrey. "Non-Indigenous Academic and Indigenous Autonomy." Australian Journal of Indigenous Education 28, no. 2 (2000): 15–18. http://dx.doi.org/10.1017/s1326011100001605.

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One of the many fascinating problems raised in recent issues of the Australian Journal of Indigenous Education (AJIE) is that of Indigenous autonomy in education. Although opinions differed about the extent to which Indigenous people currently exercise educational autonomy in various situations, there was wide agreement that there ought to be Indigenous control or ‘ownership’ of all knowledge relating to Indigenous life and culture, past and present. Sister Anne Gardner, then Principal of Murrupurtyanuwu Catholic School in NT, explained (1996: 20) how she decided to ‘let go, to move away from

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25

Edwards, Shane, and Kieran Hewitson. "Indigenous Epistemologies in Tertiary Education." Australian Journal of Indigenous Education 37, S1 (2008): 96–102. http://dx.doi.org/10.1375/s1326011100000429.

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Abstract 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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26

Webber, Geoff. "Terrain of place-based education." Brock Education Journal 30, no. 1 (2021): 10. http://dx.doi.org/10.26522/brocked.v30i1.777.

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The authors examine the terrain that has led to the creation of place based education in its current form. The history of PBE is developed through examination of the streams of influence: outdoor, experiential, environmental, critical educations, and Indigenous approaches. PBE is presented not as a re-packaging, nor a collection of, these progressive approaches. Rather, PBE is presented as an innovative nexus to address issues faced by educators in the 21st Century. The final stream affecting PBE is Indigenous approaches, or land based education which takes up Indigenous relationality. In the

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27

Villarreal Tique, Hermes Sixtho. "The spiritugogy and indigenous education." Argumentos. Estudios críticos de la sociedad 2, no. 96 (2021): 223–40. http://dx.doi.org/10.24275/uamxoc-dcsh/argumentos/2021962-10.

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28

Barnhardt, Ray, and Angayuqaq Oscar Kawagley. "Indigenous Knowledge Systems and Education." Teachers College Record: The Voice of Scholarship in Education 110, no. 13 (2008): 223–41. http://dx.doi.org/10.1177/016146810811001318.

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29

Hart, Michael B., Michael J. Moore, and Martin Laverty. "Improving Indigenous health through education." Medical Journal of Australia 207, no. 1 (2017): 11–12. http://dx.doi.org/10.5694/mja17.00319.

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30

Stavenhagen, Rodolfo. "Indigenous Peoples' Rights to Education." European Journal of Education 50, no. 3 (2015): 254–57. http://dx.doi.org/10.1111/ejed.12136.

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31

Schimmel, Noam. "Indigenous Education and Human Rights." International Journal on Minority and Group Rights 14, no. 4 (2007): 425–53. http://dx.doi.org/10.1163/138548707x247419.

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AbstractThe right to an education that is consonant with and draws upon the culture and language of indigenous peoples is a human right which is too often overlooked by governments when they develop and implement programmes whose purported goals are to improve the social, economic and political status of these peoples. Educational programmes for indigenous peoples must fully respect and integrate human rights protections, particularly rights to cultural continuity and integrity. Racist attitudes dominate many government development programmes aimed at indigenous peoples. Educational programmes

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32

Pfotenhauer, Rolf. "Climate-Smart for Indigenous Education." International Journal of Education (IJE) 10, no. 4 (2022): 01–12. http://dx.doi.org/10.5121/ije.2022.10401.

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Indigenous peoples' have complex knowledge systems within current biodiversity trends and climate impacts. We aim to capture this knowledge through an IFAD funded project. In this project we seek to combine storytelling, as real-life multi-species stories, with problem-based (active) learning where the listener can interact and shape the story. Psomos & Kordaki [23] found that such storytelling facilitates the convergence of student-centered learning. Our conclusion seeks to expand indigenous knowledge for the design and implementation of best practices in complying with all interest group

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McKinley Jones Brayboy, Bryan, Jessica A. Solyom, and Angelina E. Castagno. "Indigenous Peoples in Higher Education." Journal of American Indian Education 54, no. 1 (2015): 154–86. http://dx.doi.org/10.1353/jaie.2015.a835528.

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34

McDonough, Kevin. "Reconciliation, Justice, and Indigenous Education." Philosophy of Education 69 (2013): 246–49. http://dx.doi.org/10.47925/2013.246.

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35

Colbourne, Rick. "Ch’nook Indigenous Business Education Initiative." Journal of Aboriginal Economic Development 8, no. 1 (2012): 73–80. http://dx.doi.org/10.29173/jaed311.

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This article focuses on the need for business education that is relevant to Aboriginal youth and senior leaders. It describes Ch'nook, an organization that provides support for post-secondary Aboriginal business education across three generations of participants. First, senior Aboriginal leaders and entrepreneurs who need business training (Aboriginal Management Certificate Program); second, post-secondary students enrolled in British Columbia (and soon Canada) by providing them with scholarships, bursaries, mentoring and internship opportunities (Indigenous Business Education Network/Ch'nook

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36

Poelina, Anne, Yin Paradies, Sandra Wooltorton, Laurie Guimond, Libby Jackson-Barrett, and Mindy Blaise. "Indigenous philosophy in environmental education." Australian Journal of Environmental Education 39, no. 3 (2023): 269–78. http://dx.doi.org/10.1017/aee.2023.28.

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37

Rolf, Pfotenhauer. "CLIMATE-SMART FOR INDIGENOUS EDUCATION." International Journal of Education (IJE) 10, no. 4 (2022): 01–12. https://doi.org/10.5281/zenodo.7739618.

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Indigenous peoples' have complex knowledge systems within current biodiversity trends and climate impacts. We aim to capture this knowledge through an IFAD funded project. In this project we seek to combine storytelling, as real-life multi-species stories, with problem-based (active) learning where the listener can interact and shape the story. Psomos & Kordaki [23] found that such storytelling facilitates the convergence of student-centered learning. Our conclusion seeks to expand indigenous knowledge for the design and implementation of best practices in complying with all interest g

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38

Colbourne, Rick. "Ch’nook Indigenous Business Education Initiative." Journal of Aboriginal Economic Development 8, no. 1 (2012): 73–80. https://doi.org/10.29173/jaed528.

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This article focuses on the need for business education that is relevant to Aboriginal youth and senior leaders. It describes Ch'nook, an organization that provides support for post-secondary Aboriginal business education across three generations of participants. First, senior Aboriginal leaders and entrepreneurs who need business training (Aboriginal Management Certificate Program); second, post-secondary students enrolled in British Columbia (and soon Canada) by providing them with scholarships, bursaries, mentoring and internship opportunities (Indigenous Business Education Network/Ch'nook

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39

Grant, Megan. "‘Building Bridges’ and Indigenous Literacy: Learning from Indigenous Families." Contemporary Issues in Early Childhood 2, no. 1 (2001): 95–103. http://dx.doi.org/10.2304/ciec.2001.2.1.11.

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This article outlines the Australian Early Childhood Association project Building Bridges: literacy development for young indigenous children, funded by the Australian Commonwealth Department of Education, Training and Youth Affairs. Building Bridges was a highly innovative project designed to develop resources for improving literacy competence in indigenous young children.

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Singh, David. "Aboriginal and Torres Strait Islander Education." International Journal of Critical Indigenous Studies 5, no. 2 (2012): 50–52. http://dx.doi.org/10.5204/ijcis.v5i2.90.

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Australian education systems have long been challenged by the gap between Indigenous and nonIndigenous student outcomes. All levels of Australian government, as well as Indigenous leaders and educators, however, continue to meet the challenge through exhortation, strategies and targets. The most prominent of such strategies is ‘Closing the Gap’, which gives practical expression to the Australian Government’s commitment to measurably improving the lives of Indigenous Australians, especially Indigenous children.

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Jacob, Michelle M., Leilani Sabzalian, Joana Jansen, Tary J. Tobin, Claudia G. Vincent, and Kelly M. LaChance. "The Gift of Education: How Indigenous Knowledges Can Transform the Future of Public Education." International Journal of Multicultural Education 20, no. 1 (2018): 157. http://dx.doi.org/10.18251/ijme.v20i1.1534.

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This article advocates for the necessity of Indigenous Knowledges in furthering Indigenous self-determination in public schools, as well as furthering the broad aims of public education. Drawing attention to past efforts across the United States to transform the public school curriculum and analyzing data from testimonies given at Oregon State Legislature Hearings, we argue that Indigenous Knowledges offer an important resource for educating all students responsibly and improving relationships within and across communities. Framing these ideas as gift-giving logic, we argue that if educators a

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42

Sumida Huaman, Elizabeth. "Small Indigenous Schools: Indigenous Resurgence and Education in the Americas." Anthropology & Education Quarterly 51, no. 3 (2020): 262–81. http://dx.doi.org/10.1111/aeq.12335.

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43

Gunstone, Andrew. "Indigenous Education 1991–2000: Documents, Outcomes and Governments." Australian Journal of Indigenous Education 41, no. 2 (2012): 75–84. http://dx.doi.org/10.1017/jie.2012.26.

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There is often a disparity in Indigenous Affairs between many documents, such as policies, reports and legislation, and outcomes. This article explores this difference through analysing the policy area of Indigenous education during the period of 1991 to 2000. I examine three key documents relating to Indigenous education. These are theNational Aboriginal and Torres Strait Islander Education Policy, theCouncil for Aboriginal Reconciliation Act (Cth)and the report of theRoyal Commission into Aboriginal Deaths in Custody. I then analyse the abysmal outcomes of Indigenous education over this peri

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44

Kitson, Rosalind, and Jennifer Bowes. "Incorporating Indigenous Ways of Knowing in Early Education for Indigenous Children." Australasian Journal of Early Childhood 35, no. 4 (2010): 81–89. http://dx.doi.org/10.1177/183693911003500410.

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45

Oskineegish, Melissa, and Leisa Desmoulins. "A Vision Towards Indigenous Education Sovereignty in Northwestern Ontario." in education 26, no. 1 (2020): 85–102. http://dx.doi.org/10.37119/ojs2020.v26i1.451.

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To support the calls for Indigenous education sovereignty by the National Indian Brotherhood (1972) and the Assembly of First Nations, (1988), in this paper we explore Indigenous education as envisioned by six educators and knowledge holders in northwestern Ontario. Educators from six different schools and programs who took part in a national project called the National Centre for Collaboration in Indigenous education shared their descriptions and visions of Indigenous education. Findings reveal Indigenous pedagogies that align with Lee and McCarty’s (2017) theoretical framework of culturally

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46

Muñoz, Joaquin. "Indigenous Knowledge, Young Adult Literature, and Teacher Education." Study & Scrutiny: Research on Young Adult Literature 6, no. 2 (2024): 110–35. http://dx.doi.org/10.15763/issn.2376-5275.2024.6.2.110-135.

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This paper explores how Indigenous Young Adult Literature (IYAL), offers teacher candidates (TCs) spaces for examining crucial ideas regarding Indigenous knowledge and worldviews. Using IYAL as a pedagogical approach with TCs in education programs is one step toward developing anti-oppressive education practices that work to understand marginalized peoples while also enacting pedagogies “that work against the privileging of certain groups, the normalizing of certain identities, and that make visible these processes” (Kumashiro, 2000, p. 35). By incorporating Indigenous knowledge as story (Rice

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47

Hansen, John. "Cree Elders’ Perspectives on Land-Based Education: A Case Study." Brock Education Journal 28, no. 1 (2018): 74–91. http://dx.doi.org/10.26522/brocked.v28i1.783.

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This study deals with the notion that Indigenous peoples are concerned with preserving their communities, nations, cultural values, and educational traditions. Indigenous peoples have a land-based education system that emerges out of their own worldviews and perspectives, which need to be applied to research concerning Indigenous cultures. This work explores Indigenous land-based education through the perspectives of Cree Elders of Northern, Manitoba. Six Cree Elders were interviewed to explore the ideas and practices of land-based education. The article engages discussion of Indigenous land-b

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48

Beeman, Christopher. "Autochthonous Education." Encounters in Theory and History of Education 13 (November 10, 2012): 27–40. http://dx.doi.org/10.24908/eoe-ese-rse.v13i0.4473.

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Reference is commonly made to the failure of Aboriginal students in schools of the modern West. Another perspective suggests that Aboriginal students are being failed by schools. But neither perspective considers that this circumstance, however described, might highlight what is wrong with schools, in general, and might offer possibilities of change, not only for the benefit of Aboriginal and Indigenous students, but for all students. By refocusing from Aboriginal to Indigenous, this paper proposes educational approaches that bridge culture and cross the human/more-than-human divide.

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49

Sixtho Villarreal, Hermes. "Educación Propia ¿Es posible una Episteme Raizal-Ancestral Indígena?." Cuestiones Pedagógicas 2, no. 29 (2020): 117–29. http://dx.doi.org/10.12795/cp.2020.i29.v2.09.

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The article presents an epistemic reflection on the proper education of the Nasa indigenous people, north of Cauca (Colombia). It shows that, in some way, from the indigenous worldviews it is also possible to build knowledge from know-how and experiences in the territories, which is valid and legitimate. In the same way as modern Western knowledge does and, as an emancipating process for indigenous peoples. Some pillars of self-education were analyzed, highlighting its role in autonomous education processes in the territories, which were consolidated at the founding of the Regional Indigenous

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50

Brooks, Spirit Dine'tah. "Including Community and Family in Indigenous Special Education: A Book Review of School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities." Journal of Family Diversity in Education 1, no. 2 (2014): 129–32. http://dx.doi.org/10.53956/jfde.2014.36.

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Globally, Indigenous communities face roadblocks that hinder their success in educational settings. These roadblocks include poverty, lack of social supports, limited access to education, and a high risk for health problems. Indigenous students with special needs face even greater challenges. School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities provides a comprehensive overview of the context of disability within indigenous experience. The study comprehensively examines the uniqueness of indigenous communities on a global scale, psychologic

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