Aboriginal and Culturally Responsive Pedagogy

Assessment 1, 2H, 2018.

Introduction

In building positive and respectful relationships with Aboriginal and Torres

Strait Islander student retention may improve. The essential components in creating

such relationships involve expanding teacher knowledge, consideration and

acknowledgement of culture, supporting student wellbeing and applying appropriate

terminology in classrooms. Furthermore, a teacher could implement the 8 Ways

Pedagogy and creative pedagogy to engage students. In doing so, a preservice

teacher could continue to reflect on the ways of supporting student (more

specifically, Aboriginal student) learning, success and retention. Furthermore,

supporting such valued students means meeting legislative requirements, as well as

improving student wellbeing. Thus, a positive and respectful relationship must be

developed and nurtured between Aboriginal and Torres Strait Islander students,

teachers, the school and community for student inclusion and successful learning to

thrive.

Positive and respectful relationships – Acknowledgement and expression

The definition of Aboriginal persons and people of Torres Strait Islander

decedents have an extensive and controversial history (Peters & Mika, 2017).

Although there is no definitive definition, there is an emphasis on Aboriginal persons

and people of Torres Strait Islander decedents as “people whose descendants are

now known as Aboriginal persons and Torres Strait Islanders were the inhabitants of

Australia before European settlement” (Australian Government, 2012). In saying this,

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some researchers suggest that legislation in Australia was oppressive and restrictive

(Dudgeon, Wright, Paradies, Garvey, & Walker, 2010). Furthermore, the motives

behind such legislations applied a sense of “cultural genocide” of Indigenous

Australians through the separation of family, loss of language and by restricting

cultural traditions (Dudgeon, Wright, Paradies, Garvey, & Walker, 2010). Whilst

definitions are valued and are important for clarity, the Australian Institute of

Aboriginal and Torres Strait Islander Studies (AIATSIS, 2018) emphasise the care

one must take in asking which term the “individual prefers to be called, rather than

making assumptions”. Whilst the Aboriginal and Torres Strait Islander people have

suffered grave injustices, and whilst the government continue to fail to finalise a

lasting, just and adequate agreement with these valued cultures, there must be a

focus on creating positive and respectful relationships (Australian Government,

2012). A special focus rests on inclusive education for Aboriginal and Torres Strait

Islander peoples. Aboriginal and Torres Strait Islander education is “for and about

Aboriginal and Torres Strait Islander people” (Price, 2015). In doing so, trust is

required between teachers and students. Trust involves participating in “authentic

relationships” which are intended for the long term and must be “culturally

appropriate” (Drew, Wilks, Wilson & Kennedy, 2016). Furthermore, researchers have

noted that sufficient relationship changes occur within the timeframe of one year

(Gehlbach, Brinkworth, & Harris, 2011). In strengthening the relationships between

Aboriginal and Torres Strait Islander students and teachers, the classroom becomes

a process of respecting their ways of learning (Dudgeon, Wright, Paradies, Garvey, &

Walker, 2010). A way to build these positive and respectful relationships is through

acknowledgement. In doing so, the teacher can apply appropriate terminology in the

classroom which reflects a consideration and care by emphasising the “humanity of

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Aboriginal and Torres Strait Islander people (Flinders University, n.d.). Additionally,

teachers who express and demonstrate caring qualities are more likely to improve

student retention (Gehlbach, Brinkworth, & Harris, 2011). Appropriate terminology

means to refer to Aboriginal and Torres Strait peoples with consideration in order to

avoid generalisation and racism (Flinders University, n.d.). For example, the term

“Indigenous” is widely used in Australia, however; the ACT, Council of Social

Services Inc. (2016) suggest that some “Aboriginal and/or Torres Strait Islander

peoples” are dissatisfied with this term. Furthermore, this term may not be desired as

the term suggests Aboriginal and Torres Strait Islander peoples reflect the same

identity (ACT Council of Social Services Inc., 2016). Although such terms are

intended for inclusivity (ACT Council of Social Services Inc., 2016), the teacher must

be aware of individual preferences as the teacher creates a pedagogy which

accommodates for student success (Gehlbach, Brinkworth, & Harris, 2011).

Therefore, by teachers carefully learning and applying appropriate terminology,

teachers are delivering high-quality pedagogy to all students (Anderson & Boyle,

2015).

Student retention - Eight-Way Aboriginal Pedagogy Framework

Student retention can be improved by applying the Eight-Way Aboriginal

Pedagogy Framework. The eight-way framework combines Aboriginal “ways of

knowing and being” and quality pedagogy to engage Aboriginal students

(Drozdowski, 2012). This pedagogy refines Aboriginal student connectedness to

content and develops strong pedagogy skills for a teacher (Drozdowski, 2012).

Furthermore, the framework creates a classroom of educational motivation and

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success (Lloyd, Lewthwaite, Osborne, & Boon, 2015). The Eight-Way Aboriginal

Pedagogy Framework includes the following focus areas: story sharing, deconstruct

– reconstruct, non-linear, land links, community links, non-verbal, learning maps and

symbols and images (Drozdowski, 2012). It is possible that a teacher who effectively

applies this framework can strengthen positive and respectful relationships by

reflecting culturally responsive pedagogy (Lloyd, Lewthwaite, Osborne, & Boon,

2015). To do so, the teacher and Aboriginal community need to effectively

collaborate and communicate for the benefit of the students (Vialle, 2011). The eight-

way framework is a way of teaching and learning. The framework commences with

storytelling. The symbol for ‘Story Sharing’, shares a story in itself. The boomerang is

a killer tool and acts as a symbol for the framework area ‘Story Sharing’. Like a

narrative, one’s story begins (handle) and reaches a climax (the bend in the

boomerang) (Yunkaporta, 2009). Furthermore, when events once again smooth out,

one does not become the same person they were once they first were born (due to

personal knowledge and experiences), and therefore; the boomerang is slightly

higher than the handle (Yunkaporta, 2009). ‘Story Sharing’ is a valuable classroom

tool as the framework is adaptable and applicable to Aboriginal culture. To support

this statement, Drozdowski (2012) states that ‘Story Sharing’ is “not only the way

indigenous people keep abreast of current issues in an oral culture but is also the

way they manage their dynamic but eternal connection to Country”. It is clear the

framework encourages cultural expression and empowers Aboriginal (and possibly

all) student success (Dang, Vitartas, Ambrose, & Millar, 2015). In applying this

creative and culturally inspired pedagogy, teachers become facilitators for student

engagement and participation (Hutchings, Bainbridge, Bodle, & Miller, 2018).

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Therefore, student retention is increased through the effective application of the

‘Eight-Way Aboriginal Pedagogy Framework’.

Relationship building – Creative Pedagogy and Mental health

Creative pedagogy and accommodating for mental health are key

components to build positive and respectful relationships with Aboriginal and Torres

Strait Islander peoples and to increase student retention. Findings reveal students

with weaker relationships with teachers are prone to become “disengaged and feel

alienated” (Gehlbach, Brinkworth, & Harris, 2011). Therefore, it is crucial for teachers

to find pedagogies which reject ways of bullying and racism (Dobia & Roffey, 2017)

and increase opportunities for Aboriginal and Torres Strait Islander students to

achieve their full potential (Vialle, 2011). To increase student retention, students

must be engaged. By connecting creativity and classroom content, students can

become motivated to express their personal feelings (Selkrig & Keamy, 2017).

Creativity can be defined as a fluid, original and flexible sense of expression

(Murihead, 2011). In saying this, there are five (5) key factors which influence

Aboriginal and Torres Strait Islander participation and engagement. These areas

include: economic factors, historical factors, socio-cultural factors, demographic

factors and curricular/pedagogical factors (Dang, Vitartas, Ambrose, & Millar, 2015).

Although each factor is of equal value, focusing on the teacher and student

relationship would mean improving and applying effective curricular/pedagogical

factors. Creative pedagogy encourages students to celebrate their differences which

make them unique (Hughes, 2014). Additionally, difference is ““always look[ing] to

what is not present within a situation” (Hughes, 2014). Therefore, a teacher should

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acknowledge, celebrate and encourage difference of Aboriginal and Torres Strait

Islander students. Furthermore, the teacher is demonstrating awareness of culture

and is offering assistance which support students in times of struggle in their

educational journey (Fowler, et al., 2018). Not only can teachers support the creative

learning of Aboriginal and Torres Strait Islander students, but teachers can create a

positive and judgement free classroom by supporting mental health needs

(Richardson, Carriere, & Boldo, 2017). Indigenous Australians are more likely to

experience a decline in health and are more likely to die earlier in life compared to

the general population (Dobia & O'Rourke, 2011). Indigenous Australians also more

at risk of “cardiovascular diseases, mental disorders, chronic respiratory disease,

diabetes and cancer” (Dobia & O'Rourke, 2011). Due to the high risk of such fatal

diseases and sickness, the quality of life decreases and can lead to a decline in

mental health (Dobia & O'Rourke, 2011). Furthermore, researches have discovered

that racism against Aboriginal and Torres Strait peoples contribute to the decline in

mental health (Dobia & O'Rourke, 2011). To assist the mental health needs of

Aboriginal and Torres Strait Islander students, a teacher must recognise and respect

the student as an individual and demonstrate a value of the students’ voice (Dobia &

O'Rourke, 2011). Additionally, researchers discovered those who fail to respect and

recognise the crucial human rights of Aboriginal and Torres Strait Islander peoples,

contribute to mental health challenges (Dobia & O'Rourke, 2011). Therefore, a

teacher who raises awareness of mental health and approaches the individual

situations accordingly, creates a positive learning environment for students to

achieve success (Rossen & Cowan, 2014). In doing so, the teacher is not supporting

social disadvantage and is creating an intervention for mental health (Dobia &

O'Rourke, 2011). Rossen and Cowan (2014) continue to suggest that “students [who

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are] struggling emotionally or psychologically cannot thrive or learn to their potential”.

By raising mental health awareness, and acknowledging these challenges, student

learning and success is centralised in the classroom (Rossen & Cowan, 2014).

Furthermore, mental health challenges do not disappear, but are rather controlled

and/or catered to (Rossen & Cowan, 2014). In saying this, a teacher is to not only

supervise student mental health progress, but to identify mental health challenges to

avoid untreated students which could lead to higher health risks (Rossen & Cowan,

2014).

Preservice teacher reflection

As a future secondary teacher will support student learning, success and

retention. More specifically, I can support Aboriginal student learning, success and

retention by applying crucial policies to my classroom practices. In doing so, I will

ensure Aboriginal students feel valued and strive for their full potential.

I, like the New South Wales (NSW) Department of Education (2018), am

“committed to improving the educational outcomes and wellbeing of Aboriginal and

Torres Strait Islander students so that they excel and achieve in every aspect of their

education”. Additionally, the Australian Institute for Teaching and School Leadership

(AITSL, 2018) states an effective teaching strategy involves planning specific student

outcomes for classroom lessons. In other words, I will meet students of Aboriginal

descendent needs by planning my lessons with consideration. In doing so, I am

meeting requirements of both the NSW Department of Education and AITSL.

Furthermore, I will create positive working relationships with all students to create

foundations for student success (Australian Government, 2018). Not only do I value

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students of all cultural, political, social, economic etc. backgrounds, but I am

obligated to follow the Australian Curriculum, Assessment and Reporting Authority

(ACARA) (n.d.) by teaching the following key concepts: Country/Place, Culture and

People. In doing so, I will set high expectations of all students and ensure I am

consistent and just in the classroom (NSW Department of Education, 2017).

I will teach and demonstrate value of a physical and spiritual connection to

Country and Place (ACARA, n.d.). I will teach this through the Eight-Way Aboriginal

Pedagogy Framework by sharing stories. Secondly, a historical, social and political

exploration of Aboriginal and Torres Strait Islander Peoples’ culture will commence

(ACARA, n.d.). Finally, I will ensure the Cross-curriculum priority is explored through

researching and examining “significant contributions of Aboriginal and Torres Strait

Islander people on a local, national and global scale” (ACARA, n.d.) to specifically

build student self-esteem (Australian Curriculum, n.d.). Although ACARA is valued

and taught in the education system, some researchers suggest that the Aboriginal

and Torres Strait Islander cross-curriculum content requirements are “culturally

neutral, universally appropriate and inherently good” (Maxwell, Loew & Salter, 2018).

Maxwell, Loew & Salter (2018) continue to argue that students, communities and

teachers are given the responsibility to meet these mandatory requirements. In

saying this, it is clear that the cross-curriculum content should be adapted and

accommodated for Aboriginal and Torres Strait Islander students. “In 2017, the

overall attendance rate for Indigenous students nationally was 83.2 per cent,

compared with 93.0 per cent for non-Indigenous students” (Australian Government,

2018). I strive to participate in closing the educational gap between Indigenous and

non-Indigenous students by providing opportunities for student expression. This will

hopefully engage students to attend school and allow students to Story Share in the

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classroom by applying the Eight-Way Aboriginal Pedagogy Framework (Drozdowski,

2012). Furthermore, in a one-year timeframe with my students, I can actively and

consciously create a strong bond between my students and myself (Gehlbach,

Brinkworth, & Harris, 2011). I strongly believe in equal opportunity for all students

and I abide by the Antidiscrimination Act by not “treating a student unfavourably in

any way in connection with student’s training or instruction” (Queensland

Government, 2018).

I know I will not complete every task with ease. Each day as a teacher will be

challenging, however; to create a positive and inclusive classroom environment, I

must learn and show careful consideration for others in every classroom.

Conclusion

In summary, Aboriginal and Torres Strait Islander peoples should be valued

equally to any other student inside and outside of the educational classroom.

Although educational approaches may differ, teachers must support the learning

needs of each student for every student to reach their full potential. The future is

inclusive, and the future is now.

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