Indigenous Education Studies
Assignment Title: Short Answers and Professional Reflection
Statement of Authenticity: I declare that the work within this assignment is my own, that is has not been submitted previously and that I acknowledge the ideas of other authors within the paper.
Part A – Aboriginal Perspectives in Early Childhood
Begin by creating a mind map of what the children ages 4-5 years know about Aboriginal and Torres Strait Islander people. With some teacher initiation, discuss healthy eating choices keeping in mind Aboriginal perspectives. Draw up the different foods that are associated with the Aboriginal culture so that the children become familiar with them. Following this, set up a bale with paper plates, scissors, glue and magazines. Encourage the children to look through the food magazines to find a range of foods both healthy and unhealthy choices that are associated with the Aboriginal and Torres Strait Islander culture. Ask the children to cut out and paste the healthy choices on in plate and the unhealthy options on the another one. If the children are unable to find what they are looking for, ask them to draw instead. This activity can open up numerous opportunities to explore the Aboriginal and Torres Strait Islander culture including incorporating Aboriginal meals within the centre.
As Miller (2011) mentions, the above activity is considered to be a “practical” (p.38) approach to embedding Aboriginal and Torres Strait Islander perspective. Miller (2011) also states that this approach can be tokenistic if used in isolation. It is vital to incorporate Indigenous perspectives on a continuous basis to avoid tokenism. This activity is not only assists with fine motor development and identifying healthy eating choices, it incorporates Aboriginal perspectives and is inclusive of both Indigenous and non-Indigenous people. This activity can also be used at a later time as an “ongoing reference point” (Harrison and Sellwood, 2016, p.178) when discussing Aboriginal animals or even the hunting techniques used by Indigenous people- the opportunities are endless. According to Article 30 of the Unites Nations Convention on the Rights of a Child (UNCRC) “Indigenous children have the right to learn about and practice their own culture, language and religion” (UNICEF, n.d., Article 30). The Early Years Learning Framework (EYLF) embodies this and adds that if it lays a foundation for all children for the rest of their lives, maximising their ability and respecting other cultures, language and identities (Department of Education, Employment and Workplace Relations [DEEWR], 2009). It is important to continue to include Aboriginal perspectives as this will assist in “closing the gap” (Harrison and Sellwood, 2016, p.35) between Indigenous and non-Indigenous people. Taking into consideration a holistic approach
(DEEWR, 2009, p.14) when planning for Aboriginal perspective is key to moving towards “closing the gap” (Harrison and Sellwood, 2016, p.35) and improving the relationships between Indigenous and non-Indigenous people. This activity also caters for various skills and abilities where physical and cognitive development is encouraged and high expectations, cultural recognition and quality education is offered (Education Council, 2015, p.3). By incorporating the Aboriginal perspective into this activity educators, children and families learn to respect each other’s culture and heritage by creating a better understanding of Aboriginal Australia and establishing positive foundations which enhances skills and knowledge allowing for recognition and acceptance of the Aboriginal Culture.
Part B- Aboriginal Pedagogy In Early Childhood
The 8 ways of learning is a pedagogy framework that allows teachers and educators to incorporate Aboriginal perspectives into the curriculum or program by using Aboriginal learning techniques. It brings Indigenous ways of knowing and being to light and “out of the dusty corners of anthropology and linguistics” (Yunkaporta & Kirby, 2011, p.206). It compromises of eight interconnected pedagogies that see teaching and learning as fundamentally holistic, non-linear, visual, kinesthetic, social and contextualised.
One of the ways of learning is “Story Sharing” (Yunkaporta, 2009, p.4) where a connection is made through sharing stories. It takes upon the approach of learning through narrative where personal stories are central to this way of learning, similar to that of western pedagogy. This is a fundamental technique used by Indigenous people as it allows them to keep up to date on current issues in an oral culture and at the same time maintain an “eternal connection to Country” (Yunkaporta & Kirby, 2011, p.206). Yarning is how Indigenous people transmit knowledge and learn about the world. With story sharing Elders, teachers, educators and even parents are able to teach using a “narrative model” (Yunkaporta, 2009, p.4) where a shared dialogue is imperative to Aboriginal pedagogy. The symbol for this way of learning is a boomerang. It represents the knowledge gained. It starts at one side of the boomerang (the longer side or the handle),builds into learning something new (the boomerang elbow) and finishes up at the higher place (boomerang tip) where knowledge has been gained (Yunkaporta, 2009).
This particular way of learning is useful in Aboriginal Education as there is a clear link between western pedagogy and Aboriginal pedagogy which in turn creates a connection amongst various cultures. Story sharing is vital in Aboriginal Education as it is a powerful tool that allows teaching to occur through conversations. It encourages effective communication (DEEWR, 2009) where by messages are conveyed and constructed with purpose and meaning to each individual’s life experiences. Children and families establish a strong sense of belonging through the use of story sharing and construct their own identity (DEEWR, 2009) as they share. This way of learning also allows the children to frequently return to previously learnt knowledge and share this with others to allow them to gain a better understanding of both Indigenous and non-Indigenous worlds.
Repetition and returning to concepts for a deeper understanding is key in story sharing allowing Indigenous children to focus on their “strengths, skills and knowledge” (DEEWR, 2009, p.14) as they engage and feel motivated to learn. Along with this, story sharing brings value to the Aboriginal culture accepting Indigenous people as equal participants to Australia’s history and modern society. As Harrison and Sellwood (2016) mentions Aboriginal children “learn in different ways” (p.8) and this way of learning can allow for better outcomes towards further education and employment pathways to be achieved for Indigenous and non-Indigenous people. This in turn can assist with “closing the gap” (Harrison & Sellwood, 2016, p.35) and effectively changing the way society sees and treats the traditional owners of our land- the Indigenous community.
Part C- Aboriginal Community Resourcing in Early Childhood
An Aboriginal community organisation or group is an establishment that is run by the Aboriginal community for the Aboriginal and Torres Strait Islander people. Non- Indigenous people can also benefit significantly from these Aboriginal community organisations or groups. It is important that these organisations or groups are run by the Indigenous community as they provide an authentic voice for the community and power and control over the decisions that affect them much more than organisations controlled by non-Indigenous people.
The Redfern Foundation is an Aboriginal community run organisation formed in 1998 in the inner city of Sydney. Its main goal is to promote an Aboriginal community that is healthy and self-supporting where hope, pride and leadership for its representatives and the entire Australian community are paramount. The Redfern Foundation supports various organisations and groups including Babana Aboriginal Men’s Group. Babana is an organisation formed in 2006 and run by Aboriginal people, for Aboriginal people with founding members that are respected and recognised as leader, holding an esteem position in the Aboriginal community. Babana means ‘brother’ in the Dharuk language which is a common form of greeting amongst Aboriginal men. The Babana Aboriginal Men’s Group meet every last Friday of each month and help to inspire people by “story sharing” (Yunkaporta, 2009. p.4), sharing knowledge and updates on what is happening amongst the community. They are also involved in various activities and programs addressing issues from men’s health, family relationships, anti-violence, anti-drugs and alcohol campaigns and much more. Some of the campaigns that Babana run help unite and affirm positive values of traditional Aboriginal culture, focusing on healing together to create a safe and hopeful community.
As Babana is unfunded, it is primarily run by volunteers of the local Aboriginal community. These volunteers could come into the centre for one of their monthly meetings to talk to the children and share age appropriate stories (Yunkaporta, 2009). The children could share their stories and be engaged in a conversation run by the local Aboriginal community. The volunteers could also share information about the Aboriginal culture and traditions including their history, introducing song and dance and even teaching the children various Aboriginal words spoken on the land the centre is built – the Gadigal people of the Eora Nation. This can be easily incorporated into the program and extended upon on a continuous basis, using “ongoing reference point” (Harrison & Sellwood, 2016, p.178) allocated around the classroom. This will begin to establish strong community partnerships with the Babana Aboriginal Men’s Group. The centre could organize fundraisers to assist this locally run Aboriginal group and information nights to inform families of who they are, how they have been incorporated into the program and the benefits of this to their children. As childcare is dominated by females, having the Babana Aboriginal Men’s Group attend the centre allows the children to be exposed to male role models – especially for children who don’t have one in their lives.
Part D- Professional Reflection
Over the past couple of months, the subject on Indigenous Education Studies has played a major role in my life. Prior to this, I believe my approach to incorporating Aboriginal and Torres Strait Islander perspectives were very tokenistic, to the point where I struggled to plan productively and integrate these perspectives into the daily program. Since then I have come a long way as I have developed an awareness and understanding of a culturally appropriate pedagogy for both Indigenous and non-Indigenous children. Each day I try to use an “ongoing reference point” (Harrison & Sellwood, 2016, p.178) where Aboriginal and Torres Strait Islander perspectives are used to teach, regardless whether the children are of Indigenous or non-Indigenous backgrounds. Before taking a deeper loo into the Aboriginal and Torres Strait Islander culture and history I really had no idea about trying to build relationships with the local Aboriginal community. Now I have made steps into inviting someone from the local Aboriginal community to share stories and introduce the children to various musical instruments and songs. This in itself allows for any Indigenous identities to be included and for the development of “more authentic Indigenous education” (Davis-Warra, Dooley, & Exley, 2011, p.20) to occur. This subject has also opened the door for me to have a better understanding of Indigenous ways of knowing, being and doing which builds confidence and the ability to understand the world from an Aboriginal perspective and learning from Indigenous footprints (Davis-Warra et all., 2011). I feel more confident and capable to approach and plan for a child with an Indigenous background. I have learnt that there is always hope in achieving an Indigenous child’s fullest learning potential and trying to empower them to shape their own future just as long as their culture an identity is recognised (Education Council, 2015). Early childhood teachers have more power than they think when it comes to having a positive impact on Indigenous and non-Indigenous children’s life trajectories (Kitson & Bowes, 2010). I have always known there was a gap between the Indigenous and non-Indigenous community and as Dockett, Perry, & Kearney (2011) mention it is mainly due to “socioeconomic status, low preschool participation rates for Indigenous children, the presence of risk factors in home and community environments and difference between home and school environments, particularly in terms of language and culture” (p.25). Moving forward I have endeavor to increase both Indigenous and non-Indigenous children’s participation in my early childhood setting and a recognition of their culture through high expectations, the use of local approaches, equity, developing meaningful relationships and partnership with children and families and incorporating various cultures into the daily program (Education Council. 2015). Having high expectations can lead to success for all children no matter their background. This is very similar to that Vygotsky’s Zone of Proximal Development (ZPD) which is the distance between independent learning and guided learning by some more knowledgeable. When learning is done in ZPD, it is really effective learning. According to Vygotsky (1978), the role of the educator is to provide children with experiences in their ZPDs, challenging them, but allowing eventual success with sensitive adult ot capable peer guidance. In educating children, it is important to give them tasks slightly above their current levels or abilities to inspire them to reach for the next level.
In closing family and community involvement is key to creating “culturally strong program” (Guilfoyle, Saggers, Sims, & Hutchins, 2010, p.74) and is vital in forming the foundation for both Indigenous and non-Indigenous children.