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Amy K. Bermingham, Ross D. Neville, and Kyriaki Makopoulou

within a real-life community of practice can be exemplified in situated learning theory ( Lave, 1993 ; Lave & Wenger, 1991 ). Situated learning theory rose to prominence in the late 1980s in response to dissatisfaction with the persistence and widening of theory–practice divides in education. In this

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Jeremy Hapeta, Rochelle Stewart-Withers, and Farah Palmer

are theory, 1 as Indigenous philosophical paradigms typically presume a relational ontology, which is about a place-based existence and practices that link to particular territories ( Davidson-Hunt & O’Flaherty, 2007 ; Smith, 2013 ). For most Indigenous peoples, there is no theory–practice divide