EDUC 2420

Discussing Themes of Reconciliation

Alice Bishop 2106333
Friday 19th October 2012

Nina Marni, I acknowledge the Kaurna people, the traditional owners of the lands and waters
where this city of Adelaide has been built. I recognise their continuing connection to the land and
waters and wish to pay my respect to their culture and community members; past and present.

Discussing Themes of Reconciliation

Alice Bishop

Student ID

2106333

FAN

Bish0128

First name

Alice

Family name

Bishop

Topic code

EDUC 2420

Topic name

Teaching Indigenous Australian Students

Tutorial lecturer

Aby Diplock

Assignment number and title

Major Essay: Discussing themes in a Reconciliation

module and inclusive curriculum

Word count

2102

Due date

19/10/12

Date of submission

19/10/12

Is this a resubmission?

No

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Discussing Themes of Reconciliation

Alice Bishop
The topic of Reconciliation poses a possible concern to the classroom educator and thus upon
commencement of a Reconciliation module there a many themes that need to be defined to ensure
a quality of teaching but also a great respect of culture from practitioner and students alike.
Australias unfortunate history of the oppression of Aboriginal and Torres Strait Islander peoples has
resulted in a dichotomy of relationships, government policies and educational practices. By use of
the topic of Reconciliation and an example of Reconciliation Action Plans (RAP), this essay will follow
the themes needed in the classroom that presents a holistic and respectful approach that ensures all
voices are heard in the curriculum. The major themes that will be discussed are acknowledgement
and cultural recognition, relationships and support and the act of moving forward together by use of
continuous engagement. It shall consider methods and theories and interpretations of the inclusive
curriculum/classroom and how they are beneficial to the design of a Reconciliation module.
The term reconciliation can be defined as the process of acknowledging previous differences and
hostilities and reaching a state of mutual acceptance (Griffith & Kowalski, 2010, p.132). For
Australians, this means acknowledging the past and wrongs placed upon Indigenous Australians.
Indigenous and Torres Strait Islander peoples endured through their land, lives and justice taken
away. The oppressive policies, practices and acts of the past nation have been undone but have left
scars and impact behind. McCrae et al. (2000, p.2) demonstrate that Reconciliation is a process
based on getting to know each other better, with respect, as differing equals people learning to
understand and enjoy one another, learning to live together productively in a spirit of increasingly
mutual confidence and trust. It is a national apology and promise that these events and actions will
not be repeated (Pascoe, 2010, p.125). Further still, it is about both Indigenous and non-Indigenous
Australians understanding their shared history, committing to building partnerships and recognition
of rights of the Indigenous people of Australia (Australian Human Rights Commission, 2011). With
growing complexity through dispossession, oppression and racism, Indigenous Australians have
struggled against those who made them so. In order for this struggle to have meaning, the

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oppressed must not, in seeking to regain their humanity become in turn oppressors of the
oppressors, but rather restorers of the humanity of both (Freire, 2012, p.44). This can be seen as
the way in which Reconciliation has and must be discussed in this nation. Indigenous Australians
have alongside non-Indigenous Australians discussed oppression in the open, as Reconciliation is a
discussion to be had by all; it is a most important Australian journey. From the 1967 referendum
through the many conflicts of race relations and Indigenous rights of the 1990s and to 2008 when
Prime Minister Rudd apologised to the Stolen Generation on behalf of the nation and parliament
reconciliation has questioned this nations legitimacy and proved a complex issue for all (Wadham,
Pudsey & Boyd, 2007, p.177).

The acknowledgement of past and cultural recognition is one of the first major themes needed when
discussing reconciliation in the classroom. Freire (2012, p.48) states that oppressed peoples have
suffered through a duality which has established itself in their innermost being without freedom
they cannot exist authentically. So, to acknowledge what has happened in the past and to use that
recognition to empower, enables, not only Indigenous people, but all persons to be free to be the
person they are. Cultural Recognition provides the opportunity to understand where someone has
been and where they are going- this is a vital element to the classroom dynamic. This
acknowledgement of past creates a firm platform for the teaching of Reconciliation in the classroom;
it provides a consistency for students as they are exposed to actions of the past and hopes for the
future. Cultural recognition promotes social justice: the right to a distinct status and culture, the
right to self-determination and the right to land (Australian Human Rights Commission, 2011). By
promoting social justice, an educator is not only raising awareness for reconciliation but
empowering students with the knowledge and tools to share new found ideals with others,
extending the Reconciliation module beyond the classroom walls. Highlighted in many studies by
Bamblett; Imtoual, Kameniar & Bradley; Martin; Priest; Townsend- Cross; Williams-Kennedy (Kitson
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& Bowe, 2010) all concede that in many Indigenous cultures, education is based on sharing stories as
part of everyday life That by discussing local stories with Indigenous community members, in the
classroom, to understand shared histories, reflects an aspect of Indigenous life directly onto the
mode of education.

Through developing relationships educators can heighten awareness the issues of Reconciliation to
provide a more supportive environment to counter the existence of racism, and also a more
supportive environment for all (Wadham, Pudsey & Boyd, 2007, p.195).
The Fundamental change here has been that Aboriginal people and non-Aboriginal people
have discovered that they no longer need to be controlled by the past negative images that
they may have had of each other but assert, collectively, control over a mutual area of
interest (Johnston, 1991, p25 in McCrae et al. 2000, p1).
Although Commissioner Dodson is discussing relations between the police force and Indigenous
communities in context of the Aboriginal Deaths in Custody Report, what is said can be applied to
the kind of relationship needed to positively enhance Reconciliation education. The relationships
between schools and Indigenous communities must be based on trust, understanding,
communication and mutual respect (Reconciliation Australia, 2010). Reconciliation Australias
research shows that the levels of trust non-Indigenous and Indigenous peoples hold for each other
are generally low and often fail to understand one another. If, as educators, we are to change this,
everybody in Australia has a role to play in improving these relationships. To improve these
relationships there must be a system that includes the overarching relationship between the
Australian Government and the nations first peoples, as well as in every workplace, school, sporting
club and every community. By a school inviting Indigenous community Elders to conduct a Welcome
to Country ceremony, this would be an example of the beginnings of creating positive relationships.

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Discussing Themes of Reconciliation

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To continuously engage with a topic students must be at the heart of their own learning, a sense of
constructivism is needed. There needs to be a recognition of a students ability to construct own
meanings of the world in which they live; this engagement if ongoing and can be constantly
changing, by teaching a Reconciliation module there must be interaction with cultural knowledge
and individual knowledge both constituting the other (Wadham, Pudsey & Boyd, 2007, p195). Once
students are immersed in the topic and comfortable with the familiar they are free to explore the
material themselves coming to independent arguments and ideas. Reconciliation in Australia did not
end with the bridge walks in 2000 or The Apology in 2008 (Reconciliation Australia, p2), it is an
ongoing process that needs to be consistently discussed as to not overlook its success or to squander
its meaning.
Freire discusses humanisation and dehumanisation as, dehumanisation, which marks nots only
those whose humanity has been stolen, but also those who have stolen it, is a distortion of the
vocation of becoming more fully human (Freire, 2012, p 44). Through cultural recognition and
acknowledgement, building relationships and committing to engagement, race relations in Australia
are being exposed and broken down but not forgotten. When it comes to teaching about
Reconciliation or teaching Indigenous students in the classroom there is no particular special
strategy; McCrae et al. (2000) says that the strategies needed are not innovative or unusual, instead
they are the familiar which they describe just as good practice and readably available for use.
One of the most effective tools is the Reconciliation Action Plan (RAP) as it provides support and
assistance by Aboriginal and Torres Strait Islander people and organisations. By creating a RAP
committee with both Indigenous and non-Indigenous members the school is actively taking part of
reconciliation- it is ensuring that Indigenous perspectives are heard not only in your RAP but within
the entire school community and curricula (Reconciliation Australia). A RAP promotes cultural rituals
such as Welcome to Country and Acknowledgement of Country, the RAP ensures that these become
a part of the school climate and shows respect to the Indigenous community. The RAP programme
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has outlined actions that need to be taken throughout the school to ensure effective implementing
of reconciliation. From creating a RAP committee to heritage walks, exhibitions, movies and debates
RAPs offer the any-aged classroom the opportunity to engage respectfully with the themes.
Incorporating an inclusive curriculum into a schools method improves learning outcomes which
should be achieved by the involvement of Indigenous community members in the education decision
and making equality of access to educational services and equity of participation a top priority
(McCrae et al., 2000, p7). The cross-curriculum dimensions of the Australian National Curriculum
endeavour to include Indigenous perspectives. By having Indigenous perspectives as a dimension of
the curriculum means that Indigenous history, cultures, books, stories, art and knowledge of the
land are taught to all Australian children. The Australian Curriculum Assessment and Reporting
Authority (ACARA, 2011) state that by these being incorporated into the curriculum all Australian
youth are able to gain a deeper understanding of Aboriginal and Torres Strait Islander peoples and
the significance their histories have on Australia and its the ongoing impact (ACARA, 2011). Ang
(2010, p42) says there is a critical role of educational institutions and educators, whose practices
and beliefs about culture can limit or extend the educational experiences of young children, a
childs understanding of culture and acceptance should begin and end in the classroom. The current
curriculum has included Indigenous perspectives across the board; it has been included from
Foundation to Year Ten and is present in History, English and Science. Along with independent ideas
of the practitioner; students are exposed to Indigenous cultures, languages, knowledge and history.
Some examples include Year Three history under Community and Remembrance where students
are exposed to different viewpoints from Australian history, in Year 10 students are taught about the
Modern world and Australia and look at race relations in a Australia with an in depth look at the
1967 referendum and the Mabo case (Reconciliation Australia, 2010, p1). Although some of these
topics are quite broad and national-based, the educator should use local content and by use of
community relationships bring the local histories and cultures into the classroom.

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Kitson and Bowe (2010) in reporting the studies of Ball and Pence; MacNaughton; Robinson and
Jones Diaz; Wilson and Matthews explain that an Inclusive curriculum should include a culturally
supportive environment with educators who understand Aboriginal perspectives and provide an
inclusive curriculum. Even further Indigenous students and families should be able to uphold their
right to self-determination and be able to voice their concerns with the school about the content of
curriculum and how the content is taught. This inclusive practice is defined by social justice and
equity and educators, as always, should avoid one size fits all approaches (Kitson & Bowe, 2010).
Being culturally aware and minded is the essence of the inclusive environment. As the educator in
the classroom, you must welcome diversity, maintain respect, preserve the confidence and security
students place within you and ensure Indigenous students and their families are made to feel as
valued members of the class and school community (Moss 2007, Siraj-Blatchford 2004 cited in Kitson
& Bowe).
Teaching Reconciliation in the classroom has been shown to be a tender but imperative topic.
Although it must be treated with care and shown due respect when planning and implementing
there is no valid reason as to dismiss its significance to the Australian curriculum. Between students,
teacher, school and community all must commit to the acknowledgment and cultural recognition of
the Indigenous peoples of Australia, building and maintaining relationships and roots of support and
ensure that the classroom has an ongoing engagement and commitment to Reconciliation. There are
no easy fixes or particular strategies to ensure an inclusive curriculum except for being available to
Indigenous students and their families. Valuing the Indigenous community members and Elders and
inviting them to be a part of the school community is the greatest thing to make sure that
Indigenous students see themselves in the curriculum. The RAP programme is the quintessential
factor of creating an effective and quality Reconciliation module. It has mapped out the respectful
pathways and actions needed. Whether an educator is teaching a reconciliation module for the first

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time or the tenth, there is always room to revive and refresh content, reiterate themes and confirm
its inclusiveness.

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REFERENCE LIST
Ang, Lynn 2010, Critical perspectives on cultural diversity in early childhood: building an inclusive
curriculum and provision, Early Years: An International Journal of Research and Development, vol.
30, no. 1, pp. 41-52.
Australian Curriculum Assessment and Reporting Authority 2011, Cross-Curriculum Priorities, viewed
10/10/12, http://www.acara.edu.au/curriculum/cross_curriculum_priorities.html.

Australian Human Rights Commission, Information Sheet- Social Justice and human rights for
Aboriginal and Torres Strait Islander Peoples, viewed 10 October 2012,
http://humanrights.gov.au/social_justice/info_sheet.html.
Freire, Paulo, 2012. Pedagogy of the Oppressed, Continuum International Publishing Group, New
York, United States.
Griffith, Kathlyn and Kowalski, Helen 2010. Dictionary of Education Terms, Oxford University Press,
Victoria, Australia.
Kitson, Rosalind and Bowe, Jennifer 2010, Incorporating Indigenous ways of knowing in early
education for Indigenous children, Australasian Journal of Early Childhood, vol. 35, no. 4, December,
pp. 81-89.
McCrae, David; Ainsworth, Geoff; Cumming, Jim; Hughes, Paul; Mackay, Tony; Price, Kaye; Rowland,
Mike; Warhurst, Joan; Woods, Davina; Zbar, Vic 2000. What Works? Explorations in improving
outcomes for Indigenous students, Australian Curriculum Studies Association and National
Curriculum Services, Australia.
Pascoe, Bruce 2010. The Little Red Yellow Black Book, Aboriginal Studies Press, Australia.
Reconciliation Australia 2009, Australian Reconciliation Barometer: Executive Summary, Auspoll,
Australia.
Reconciliation Australia 2010, Reconcilation Australia RAP for Schools, viewed 14 October 2012,
http://www.reconciliation.org.au/home/reconciliation-action-plans/resources/raps-for-schools.
Wadham, Ben; Pudsey, Jason and Boyd, Ross 2007, Culture and Education, Pearson Education
Australia, Australia.

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