Alexandra McCann

110144843
EDUC 2061
Teaching and Learning in Aboriginal Education

Assignment 2- Essay

‘What are some of the key issues teachers need to consider for working successfully
with Aboriginal and Torres Strait Islander students?’

Aboriginal and Torres Strait Islander people hold the righteous standing of being the first
people of Australia. It is important that present and future educators obtain a strong
understanding of our shared history and the impact that our westernised society has had on
the Indigenous community, in past and present time. With foundations of history, culture and
expectations understood, effective learning relationships are established and maintained
with not only Indigenous students, but the families and the surrounding communities as well.
‘According to the 2006 Census, 54.1 per cent of Indigenous males and 50.7 of Indigenous
females who were then aged 20–24 years had neither completed Year 12, nor obtained a
Certificate II or higher post-school qualification’ (Biddle, 2011, p. 8). It is imperative for the
achievement of Indigenous students that educators work directly with Indigenous
communities to be able to achieve the mutual objective of success. Craven (2011)
advocates for educators to form trust between Indigenous and non-Indigenous students,
provide opportunities for culture to be shared, subdue ideas of stereotyping, acknowledge
and reflect on past historical actions, mend relationships and utilize the learning opportunities
that Indigenous involvement can offer (Craven, 2011, p. 178). Essentially, through addressing
these key issues, allowing students to express cultural competency and working in
accordance to social expectations, Indigenous students will feel embraced and supported,
ultimately increasing the likelihood of life and academic development.

As an educator, it is essential that effective learning relationships are developed with every
student in the class. It is important to recognise and appreciate that each student offers their
own past, family history, abilities and experiences. The complexity of each student is often a
concept that is overlooked but rather should be something that’s acknowledged and
embraced. In relation to Aboriginal education, Harrison (2011) discusses the how the power
of discourse can effectively influence and position people in a negative place and leave
people who are uneducated with the impression that Indigenous students are in fact lacking
or disadvantaged (Harrison, 2011, p. 8). Our role as educators is to essentially understand the
ways in which Indigenous students learn as it is evident through diverse cultural expectations
that non-Indigenous students and Indigenous students learn through differing learning styles.
‘It will be easier for a teacher to provide a culturally inclusive classroom if she/he comes to a
greater understanding of: his or her own cultural background, the student’s families and the
child’s cultural background’ (Beresford, 2012). Quality learning relationships can be formed
when culture is respected. Beresford (2012) explains how many Indigenous parents have
desired an education for the children but one that respected fundamental parts of their own
culture (Beresford, 2012, p. 102). Many have rejected education on the basis that it was
offered on white terms, a response that resulted in the widespread adoption of a ‘deficit’
model where poor performance of disadvantaged students was seen as the child’s
accountability rather than a reflection of the school or educational system. Supplementary
to Harrison’s (2011) concept of the power of discourse, Beresford (2012) suggests the deficit
model complemented prevailing beliefs about Indigenous people as it blamed student’s
underachievement on their socialisation, family patterns, cultural traditions and socio-
economic situation (Eckermann, 1998 cited in Beresford, 2012, p. 102). Through building
relationships, knowledge and understanding of culture is strengthened and supported within
the learning environment. Having open discussions and allowing opportunities for adaption
will not only reinforce parent-teacher relationships but also provide benefits for the child and
their means of development.

The element of community remains prominent through Indigenous culture with great value
being placed on ‘social relationships, their physical and emotional bonds to country, and
connecting to the spirit of their ancestors’ (SNAICC, 2011, cited in Lohoar et al., 2014, p. 9).
From an early age, Indigenous children are provided with the freedom to explore the world
and are taught to help, encourage, protect each other and how to work together
effectively to strengthen the element of community (SNAICC, 2011, cited in Lohoar et al.,
2014, p. 11). Indigenous culture is built around a ‘collectivist kinship system’ (Yeo, 2003, cited
in Lohoar et al., 2014, p. 3), a system that is a ‘dynamic and complex social structure that
defines how individuals relate to each other in terms of their roles, responsibilities and
obligations’ (SNAICC, 2011 cited in Lohoar et al., 2014, p. 3). Indigenous families collectively
care for and raise children, as this is seen as a shared responsibility for all members of the
community (SNAICC, 2011; Yeo, 2003 cited in Lohoar et al., 2014, p. 3). This importance of
community is already installed in Indigenous children and should remain a key focus that is
reinforced through schooling. Educators must realise the importance of having a relationship
with not only the child’s parents, but also with a broader community that reflects Aboriginal
and Torres Strait Islander family structures (SNAICC, 2013, p. 15). Evans (2012) explains how
teachers must come to understand the great potential value of such relationships and the
multiple opportunities they will receive through a fuller and more genuine community
participation (Evans, 2012, p. 53). ‘Collaborative processes are more likely to build trust and
demonstrate to families that their perspectives are valued’ (Fleer, 2004, p. 62). Involving
Indigenous parents, elders or community members will aim to intensify these relationships as
well as allowing the children the opportunity to listen and learn from personal experiences.
‘Wherever possible local Aboriginal people should be invited to share their experiences with
the students. Within each community there are Aboriginal people of all ages who have had
diverse life experiences. Many of these people are willing to talk about their family, their
community and their history’ (Board of Studies NSW, 2008, p. 20). Harrison (2011) supports this
notion of learning explaining that ‘students are not only learning about place; they are
learning about Aboriginal identity and its connection to country as it is performed in front of
the children’ (Harrison, 2011, p. 7). The sharing of stories ultimately supports ‘students to learn
in place and in context through these stories, which keep them far more interested and
engaged’ (Harrison, 2011, p. 7). Inviting Indigenous people into the school setting can benefit
all students as it is ‘a nice change from reading about Aboriginal people in books’ (Harrison,
2011, p. 13). Through using a variety of learning forms can potentially increase engagement,
benefit all modes of learners and allow for Indigenous students to feel recognised, supported
and involved.

Children bring to school with them their family, language, beliefs and obligations (Fleer, 2004,
p. 59). ‘They take their skills, their knowledge, their beliefs. All these things go with them. You
don't just leave all of that at the door. You take it in with you, so you can't change and be
something else as you enter the classroom’ (Fleer, 2004, p. 59). With this in mind, educators
must work towards developing a classroom environment that is inclusive of each student and
culturally competent, eliminating factors that may that cause a student to feel excluded, at
a disadvantage or exclusion from the class. By getting to know and understand students,
their needs can be identified and acknowledged. The ‘education revolution’ needed by
Indigenous students is one that embraces the significance of their culture, as this the
foundation on which Indigenous children form their sense of identity and self-esteem (Price,
2012, p. 168). Teachers must obtain an understanding of this basis for building effective
learning relationships with learners. Every child deserves teachers who will implement and
apply such understanding and skills from the initial stages of a child’s educational journey
(Buckskin, 2012, p. 168). Each student’s identity is ‘a construction, a product, and an effect
of social and historical relations’ (St. Denis, 2007), formed by the culture and social setting in
which the child has been raised’ (Price, 2012, p. 168). Educational establishments often
wrongfully assume that all students share the same history, definitions and experiences which
ultimately has implications for the development of curricula, their implementation and
methods of assessment (Martin, 2008, p. 168). Buckskin (2012) contemplates while not all
scholars may agree on conceptualisations of cultural competency, non-Indigenous teachers
who have worked with Indigenous students know that ‘interacting appropriately and
effectively with people from different cultural and language backgrounds calls for
knowledge, skills and attitudes which most members of the dominant Anglo or Western
culture group do not possess’ (Buckskin, 2012, p. 168). Conducts such as eye contact, direct
questioning and the use of body space may symbolize confidence in western societies are
deemed damaging and detrimental to self in Indigenous culture (Martin, 2008, p. 168).
‘When we’re talking about social and emotional well-being and our people, we need to
recognise that culture has a very important role to play... if you try to disregard culture and
the security of culture and language then that’s just going to lead towards very poor health
outcomes’ (Howes, 2008, p. 10 cited in, Buckskin, 2012, p. 176). It is crucial as an educator to
familiarize yourself with ethnic and social norms so that cultural competencies are not under
threat of becoming marginalized.

According to Fiske (2010), ‘stereotyping is the application of an individual’s own thoughts,

beliefs and expectations onto other individuals without first obtaining factual knowledge
about the individual(s)’ (Fiske, 2010 cited in Keene, 2011, p. 2). This is a concept that
educators must remain highly aware about in regard to Aboriginal education. Beresford
(2012) describes how teachers vary in their attitudes while many hold adverse stereotypes
about Indigenous people. ‘While some appear to have expectations based on a belief of a
normal distribution of learning aptitude among their Aboriginal pupils, significant numbers,
do not really expect a very high proportion of these pupils to achieve success at school’
(Beresford, 2012, p. 107). Harrison (2011) supports this idea suggesting ‘it is assumed that
Aboriginal kids lack something and hence are deficient’ (Harrison, 2011, p. 9). Hopkins (1990)
continues saying that particularly for children, these stereotypes and assumptions held by
educators will be important factors of the child’s construction of their self, social identity, self-
respect and self-esteem (Hopkins, 1990, p. 1). With this in mind, it is crucial that educators
refrain from encouraging stereotypes in the learning environment due to the detrimental
effects that one’s assumed idea may have on a child.

Victims of historical trauma often suffer physical, mental and emotional pain as they struggle
to process and come to terms with the extreme and shocking circumstances (Zembylas,
2007, p. 209). ‘An ethnic group’s chosen trauma defines its identity ‘by the transgenerational
transmission of injured selves infused with the memory of the ancestors’ trauma’ (Volkan,
1997, p. 48). ‘That is, hatred in one generation seem to ‘pass’ to succeeding generations in
the form of a ‘psychological DNA’ (Volkan, 1997, p. 46 cited in Zembylas, 2007, p. 209). Many
Indigenous people begrudge the ways in which they have been treated by white
governments and people of power over past centuries (Harrison, 2011, p. 8). The resentment
has been built up and sustained over many generations. Educators need to comprehend
this anger, understand the reasons behind it and assume the possibility that elements of this
resentment may be present within the classroom. Anger that has been passed through
generations may cause negative disruptions and ultimately effect student’s learning and the
educational environment. Through acknowledgement, students, educators and families are
able to address sensitive topics and provide the opportunity for children to be shown the
positive and negative aspects of Australian history through safe, open discussions. Occasions
about the Stolen Generation and the Closing Gap apology (2008) should be considered in
allowing both Indigenous and non-Indigenous students the chance to make sense of history
in their own way. Attwood (2003) identifies the three actions needed in attempt to mend
past and present relationships; historical understanding, recognition and reparation
(Harrison, 2012, p. 36). ‘It’s not so much a question of closing the gap on achievement; rather
the focus needs to be on mending the relationship in the context of history’ (Harrison, 2012,
p. 36). Mending this relation needs to happen on a national scale but more importantly, on
a local level with schools developing and repairing links with their own community (Harrison,
2012, p. 36). ‘Educators in divided societies must do whatever is possible to nurture this
emphasis through corresponding peace education programmes that involve students in
active learning, trauma healing, meaningful social interaction between communal groups,
inter-community cooperation, conflict resolution and civic society education’ (Harris &
Synott, 2002; Salomon & Nevo, 2002; Harris, 2004; Danesh, 2006 cited in Zembylas, 2007, p.
217). Harrison (2011) supports this idea by saying, ‘our job is to unite people from different
cultures in how we teach, talk and act in front of the children. We need to show kids how to
get on with one another, and we can do this by developing good relationships in the
classroom and with Aboriginal adults inside and outside the school’ (Harrison, 2011, pg. 9).
Educators essentially play the role as the mediator through establishing a learning
environment that’s inclusive, supportive and compassionate of everyone.
As discussed, it is critical for the success of all Indigenous students that educators address
these issues and implement approaches that will in turn, support student wellbeing and
development. To obtain this target, educators must build meaningful and trustworthy
relationships with Indigenous students, families and members of their community. They must
provide opportunities for reflection on Indigenous culture and promote the involvement of
Indigenous people within the classroom. Such opportunities allow for Indigenous people to
express facets of culture and overturn concepts of stereotyping by ‘increasing students and
communities’ knowledge about Indigenous Australians histories through following the
Australian curriculum with incorporation of Aboriginal and Torres Strait Islanders’ (Carter,
2011, p. 178). Together educators, students and families can work collaboratively with the
purpose of promoting success across all domains, ultimately ‘closing the gap’.

References

Beresford, Q. (2012) Separate and unequal: an outline of Aboriginal Education 1900-1990’s, Reform
and resistance in Aboriginal education, UWA Publishing, Ch. 3, 85-119.

Biddle, N. (2011) Australian National University, CAEPR Indigenous Population Project Census Paper,
vo.8.

Board of Studies NSW. (2008) A Guide to Community Consultation and Protocols Working with
Aboriginal Communities, vo.1, 1-30.

Buckskin, P. (2012) Engaging Indigenous students. In: K. Price, ed., Aboriginal and Torres Strait Islander
Education: An Introduction for the Teaching Profession. Cambridge: Cambridge University Press, 164–
180.

Craven, R. (2011) Teaching Aboriginal Studies: A practical resource for primary and secondary
teaching, Allen & Unwin, vo.2, 170-180.

Evans, C., 2012. Your professional experience and becoming professional about working with
Aboriginal and Torres Strait Islander students and communities. In: K. Price, ed., Aboriginal and Torres
Strait Islander Education: An Introduction for the Teaching Profession. Cambridge: Cambridge
University Press, 52–63.

Fiske, S.T. (2010). Social beings: Core motives in Social Psychology (2nd ed.). Hoboken, NJ: Wiley.

Fleer, M. (2004) The Cultural Construction of Family Involvement in Early Childhood Education: Some
Indigenous Australian Perspectives, The Australian Educational Researcher, Monash University, Volume
31:3, 51-68.

Harrison, N. (2011) ‘Starting out as a teacher in Aboriginal Education’, Teaching and Learning in
Aboriginal Education, Sydney: Oxford University Press, 1-15.

Harrison, N. (2012) Teaching and Learning in Aboriginal Education, OUPANZ, Melbourne, 1-228, ISBN
9780195518764.

Hopkins, K. (1990) Stereotyping and Typification of Aborigines and Australians: Consequences and
Implications for the Construction of Aboriginal Identity, Australian Association for Research in
Education, Griffith University.
Lohoar, S., Butera, N., Kennedy, E. (2014) ‘Strengths of Australian Aboriginal cultural practices in
family life and child rearing’, Child Family Community Australia, CFCA Paper No. 25, Available at
<https://aifs.gov.au/cfca/sites/default/files/publication-documents/cfca25.pdf>

Martin, K. (2008) ‘Childhood, lifehood and relatedness: Aboriginal ways of being, knowing and
doing’, in Phillips, J. & Lambert, J. (eds) (2008) Introductory Indigenous Studies in Education: the
importance of knowing, Frenchs Forest, NSW: Pearson Education Australia, Ch. 8, 127-140.

Price, K. (2012) Aboriginal and Torres Strait Islander Education: An Introduction for the Teaching
Profession. Cambridge: Cambridge University Press.

Zembylas, M. (2007) The politics of trauma: empathy, reconciliation and peace education, Journal
of Peace Education, 4:2, 207-224, DOI: 10.1080/17400200701523603.