Australian Aboriginal learners have a long history of underrepresentation in gifted and talented education. This results, at least in part, from cultural differences in the way giftedness is understood, as well as variance in the practices and processes used to develop talents. Perhaps a co-constructed both-ways model could go some way to addressing this issue. The Ganma metaphor provides a useful framework for understanding how both-ways models are conceptualised by the Yolŋu (an Australian Aboriginal group). Ganma is described as the point where two distinct tributaries, one salt water (representing non-Aboriginal knowledge) and the other fresh water (representing Aboriginal knowledge), come together to form a lagoon. The streams churn together to create a new body of water with its own distinct habitat. This article presents a both-ways talent development model that draws on the principles of Ganma in an effort to support gifted Yolŋu youth. Three Elders and three teachers worked together to co-construct the features of the model, and this collaboration ensured that both Yolŋu (Aboriginal) and non-Yolŋu (school-based) understandings of giftedness and talent development are reflected across the model’s various components. In essence, the both-ways nature of this model allows it to realise the new habitat that sits at the heart of the Ganma metaphor.

Giftedness has long been recognised as a cultural construct. Further, the processes and practices for developing talents are culturally influenced. Yet, there is little existing research into Australian Aboriginal understandings of giftedness and talent. There is a need to move beyond pan-Aboriginality when considering Australian Aboriginal views, and with this in mind, this paper reports the findings of an investigation into Yolŋu conceptions of giftedness, talent, and talent development. Importantly, for the Yolŋu participants in this study, these constructs are grounded in their foundation law (Djalkiri Rom). It follows that identification of giftedness relies on observation of traits and behaviours that, when harnessed, will serve these cultural priorities. It also follows that the practices and processes used by the Yolŋu to develop talents will be mediated by their cultural milieu. This has implications for young people from cultural minority backgrounds, including Australian Aboriginal students, who often find their approaches to giftedness and talent sidelined at school.

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