EDUC2420 final essay- Britt Smith

There are many ways I can teach for social justice and this can occur with the help of theoretical
frameworks, in particular with the use of a teaching for resistance model. With this, I am able to draw
from notions of critical pedagogy and learn how to move beyond simplified ideas of ‘treating everyone
the same’. Through the use of the Australian Institute for Teaching and School Leadership (AITSL)
standards 1.4 and 2.4, I am also able to learn how to break down power differentials through awareness
and re centring the voices of those who have been oppressed.

Specifically, the idea of social justice does not have one precise meaning. There are many diverse views
around this, which are historically and culturally established and often reflect challenging political
endeavours. Although the meaning of social justice is constantly being contested, it often leads to a
range of ideas and expressions in regards to topics such as equity, fairness and human rights
(McInerney, 2004). But for this instance, social justice will be described as both a goal and process. The
goal of social justice requires full participation of people from all cultural backgrounds that constructs
community needs. Whilst the process to attain this goal means that social justice should be democratic,
participatory, and respectful and inclusive of all diverse cultural groups thus resulting to change (Adams
& Bell, 2016).

The teaching for resistance model (picture 1.1) can further enhance notions such as social justice. This
model can be described as the “process by which teachers and students commit to education that leads to
action and reflection on that action” (Duncan-Andrade & Morrell 2008, p. 24). In particular, this model
specifically looks at social justice issues and attempts to change these problems in a school environment
by; presenting experiences and perspectives of those who have resisted the injustice, ensuring issues are
not represented in a negative way and helping students to become active learners within their
community (Brougham, 1994).

There are three main aspects of this model and this involves raising consciousness of the issue, making
contact and then taking action. Specifically, phase 1 involves naming the social justice issue, phase 2
explains the struggle for justice, phase 3 tackles the injustice and finally phase 4 evaluates the action and
this can also be known as a critical reflection (Brougham, 1994). In addition to these phases, it is also
important I give the students a chance to articulate their own opinions and explain why and how the
injustice exists (Brougham, 1994). Thus emphasising to the students everyone is allowed their own
opinions.
 EDUC2420 final essay- Britt Smith

Picture 1.1- teaching for resistance model

It is also important to recognise that the teaching for resistance model is a form of critical pedagogy.
Specifically, critical pedagogy is known as a cultural-political tool that takes the notion of human
differences very seriously, particularly those related to race, class, and gender (Kanpol, 1999). In
particular, a great quote written by (Shor & Freire 1987, p.180) states; “first of all, we should be clear
that our work, our activities as an educator, will not be enough to change the world.. [but] by doing
something inside the space of the school we can make some good contributions”. From this, ‘critical
pedagogy’ clearly connects to the teaching for resistance model, as this model can be seen as a
classroom tool that attempts to make a difference to the school community. There are many classroom
ideas I could use when planning to incorporate the teaching for resistance model to teach for social
justice. For example, I believe the use of a writing program, in particular with a focus on ‘writing as
resistance to racism’ would be extremely successful. Specifically, Brougham 1994 explains this idea
was previously trialed for a year 10 English class. This English class focused on the study of Aboriginal
Australian written, oral and visual texts, which looked at aspects involving resistance to racism
(Brougham, 1994). Overall, teachers stated this program was very successful because students could
personally examine texts from Aboriginal voices to further develop and understand issues eg social
justice and racism- thus leading to teaching for resistance.
 EDUC2420 final essay- Britt Smith

Another example I could use to further develop teaching for resistance and social justice within schools
is the use of rap. (Blanch and Worby, 2010) explain, “rap can contribute to sustaining a network of
relationships and offer accessible pathways (even shortcuts) to expression of agency for young Nunga
males”. Specifically, a rap curriculum can be used to express a broader pedagogy of resistance and this
allows students to feel like they are in a safe and culturally accepted place, they can develop numeracy
and literacy skills in a fun way and can work with class members to collaborate and analyse ideas
(Schulz, 2017). This enables all students to be critical thinkers and assists them to build self-confidence,
learn how to appropriately communicate ideas, whilst also practice moral and ethical judgment (Schulz,
2017). Through the use of rap and the teaching for resistance model, students will be able to recognise
the social justice issue by discussing problems with peers, explain the struggle for justice on paper when
coming up with a rap, make contact with the community so people are aware of the problem and then
finally take action by performing the rap to a group of people (Brougham, 1994). Thus emphasising that
the use of creative learning can empower students to perceive and meaningfully engage in ideological
and cultural struggles that are imbedded within the everyday visual experiences of the Indigenous
culture (Darts, 2004).

It is also significant that I understand the AITSL standards when attempting to teach for social justice. In
particular, teachers should comprehend and appreciate the Australian Institute for Teaching and School
Leadership (AITSL 2014) standards 1.4 and 2.4. According to (AITSL 2014), standard 1.4 highlights a
teacher is expected to “demonstrate broad knowledge and understand the impact of culture, cultural
identity and linguistic background on the education of students from Aboriginal and Torres Islander
backgrounds”. The teaching for resistance model and the use of critical pedagogy will connect to this
standard, as I can draw from notions and demonstrate broad knowledge by helping students to again
name the social justice issue, explain the struggle for justice/ tackle the injustice and finally evaluate the
action. I can also further demonstrate knowledge by partaking in simple gestures throughout the
classroom that will accentuate social justice. This can be done by; having posters in the classroom about
the Indigenous culture and listening to Indigenous rap music throughout my lessons.

AITSL (2014) then highlights in standard 2.4 that a teacher must “understand and respect Aboriginal
Torres Strait Islander people to promote Reconciliation between Indigenous and non-Indigenous
Australians”. As a future educator I could promote reconciliation by raising awareness on issues such as
‘closing the gap’ between Indigenous and non-Indigenous students. Further on, I could also ensure
students are ‘coming together’ through the use of group activities, class bonding sessions and school
assemblies. In addition to this, voices from Indigenous students have previously explained they are not
 EDUC2420 final essay- Britt Smith

always treated the same as white individuals; “ teachers would get fed up with me because I was always
away sick and missing out on school work…they used to complain about us Aboriginal kids and our
‘walk-about’ ways” (O’Brien, & Gale, 2007). Thus stressing that once I become teacher it is most
defiantly important to promote reconciliation and that it would be greatly beneficial to get to know my
student’s, learn about their cultural background and try to understand the way they learn best (critical
pedagogy).

It is clear that the teaching for resistance model intertwined with critical pedagogy will improve
educational outcomes for Indigenous students. The examples provided above clearly emphasise the need
for an inclusive, fun, but yet serious classroom, where my students and I can learn to break down power
differentials through awareness to re centre the voices of those who have been oppressed. A strong
student teacher relationship could further enhance this, as quite often students wish to feel valued and
this is also the case with majority of Indigenous students (Purdie et al., 2000). In addition, I need to be a
leader in creating a culturally accepted school community and this can be done by; talking to Aboriginal
parents, getting to know all students families and making a effort to talk to local Aboriginal community
groups. Information can further support this, as schools which interact with Aboriginal families and
work together, often leads to students receiving better results in their education (Government of South
Australia, 2017). It is also significant I look at the bigger and wider picture. For example, I need to
consider re-educating all students to help create greater social equity and work towards reconciliation.
Thus then meaning that the teaching for resistance model should be applied whether or not there are
Indigenous students in the classroom/centre.

Overall, the use of the teaching for resistance framework, critical pedagogy and all other mentioned
aspects clearly help beginning teachers to teach for social justice. Understanding the voices of those who
have been oppressed and knowing the AITSL standards further emphasise this. As a future teacher I can
teach for social justice through strengthening classroom community by drawing on past and current
experiences of diverse backgrounds. It is clear this will only be successful if I take the time to get to
know my students and understand that information which provides several viewpoints will better
resonate with students previous knowledge.
 EDUC2420 final essay- Britt Smith

References:

Australian Institute for Teaching and School Leadership. (2014). Australian professional
standards for teachers, Melbourne/Canberra, viewed 8 August 2016, <
http://www.aitsl.edu.au/australian-professionalstandards-for-teachers>.

Adams, M & Bell, LA. (2016). Teaching for diversity and social justice. Routledge, New
York, pp, 1-48

Blanch & Worby. (2010) 'The silences waiting: young Nunga males, curriculum and
rap', Curriculum Perspectives, vol. 30, no. 1, pp.1-13.

Brougham, B. (1994). 'Structure of the draft model'. Teaching For Resistance: Report Of The
Education For Social Justice Research Project, 34-43.

Darts, D. (2004). Visual culture jam: Art, pedagogy, and creative resistance. Studies in Art
Education, 45(4), 313-327.

Duncan-Andrade, & Morrell. (2008) 'Contemporary developers of critical pedagogy:

Government of South Australia. (2017) Department for education and child development.
Flinders University presentation Aboriginal Education Policy Overview.

Kanpol, B. (1999). Critical pedagogy: An introduction. Greenwood Publishing Group.

McInerney, P. (2004). Mapping the literature: Social justice and education. Retrieved
August, 20, 2004.

O'Brien, L. Y., & Gale, M. A. (2007). And the clock struck thirteen: the life and thoughts of
Kaurna Elder Uncle Lewis Yerloburka O'Brien. Wakefield Press.

Purdie, N., Tripcony, P., Boulton-Lewis, G., Fanshawe, J., & Gunstone, A. (2000). Positive
self-identity for Indigenous students and its relationship to school outcomes. Canberra:
 EDUC2420 final essay- Britt Smith

Department of Education, Training and Youth Affairs.

Shor, I., & Freire, P. (1987). A pedagogy for liberation: Dialogues on transforming education.
Greenwood Publishing Group.

Schulz, S. (2017). Rappin Ontologies: From Theory to Praxis [Lecture PowerPoint slides].
Retrieved from
https://flo.flinders.edu.au/pluginfile.php/2586768/mod_resource/content/0/Rappin%20Ontolog
ies%202017.pdf