This paper employs autoethnography in a multilingual indigenous community in the north of Australia to examine the in-practice challenges of both oracy and dialogue in a classroom in which shared language and culture are minimal. Through narrative, this paper examines some dilemmas of dialogue, particularly in regard to the ontological responsiveness needed to create a classroom in which all members are able to participate dialogically. In seeking to crack open the culturally situated nature of oracy and dialogue, doing so through examinations of other "ways of oracy" that occur in the local indigenous context, this paper proposes that the dilemmas around dialogue for CALD students are not just issues of linguistic and cultural access but also an ontological third space. The nature of this challenge requires teachers to first engage with reflective ontological and pedagogical 'moves' as a precursor to dialogic possibilities in the classroom. Drawing on intercultural communication, third space theory and the cultural interface, this paper illustrates some possibilities for teacher reflection to ensure greater recognition of all students' repertoires and increased dialogic possibility.

Initial Teacher Education has been informed by diverse perspectives in recent years; while the debates around what constitutes teacher quality and adequate preparedness focus on the structure and focus of programs, entry and exit requirements, the current era presents new challenges to which teachers must respond such as an increased call for cultural responsiveness. In this context, the way that literacy itself is conceptualised within teacher education requires expansion. We argue in this paper that literacy plays a key role in the ontological and epistemological development of quality teachers, beyond the way it is currently conceived as either a hurdle requirement for the successful completion of an ITE program (Barnes & Cross Teachers and Teaching, 26(3-4), 307-325, 2020) or as a set of skills to support students to develop content knowledge across the disciplines (Scott et al. Teaching and Teacher Education, 73, 1-13, 2018). We contend that literacy is central to teacher’s professional becoming (Matusov et al., 2019) and explore how a dialogic approach to teaching can support pre-service teachers’ professional meaning making. The paper proposes a dialogic framework to embrace different levels of dialogue not merely as a means of ‘doing’ in the classroom, but as central in the process of knowing, being and becoming a professional teacher.

This paper explores a reflexive decolonizing framework, arising from a teachers` first four years of teaching practice in an Indigenous community in the North of what is commonly known as Australia[A1]. The paper seeks to frame a connection between the already-established field of teacher self-reflection, and a need for decolonizing ways of knowing in education, to respect and recenter othered knowledge systems. Autoethnography and open-ended interviews are implemented with Indigenous elders, to explore the self-reflection that a non-Indigenous teacher must embrace to begin to decolonize their practice. Drawing on theories of whiteness (Moreton-Robinson, 2000), othering (Staszak, 2009) and the Cultural Interface in settler-Indigenous discursive spaces (Nakata, 2007), this work documents an extended process of teacher self-reflection. Reflecting on Karen Martin’s (2008) work Please Knock Before You Enter, and in response to Laenui’s Processes of Decolonisation (2000), starting points are proposed from which teachers can think deeply about their practice concerning ongoing coloniality. The epistemological underpinnings of teachers’ practice are explored as the place where decolonizing work must occur across all educational spaces.

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