Professional Documents
Culture Documents
The Conditions Impacting On Indigenous Students' Education
The Conditions Impacting On Indigenous Students' Education
The Conditions Impacting On Indigenous Students' Education
This essay will discuss the impacts of Australian history, whiteness, race and racism on
intersections of these issues and how they can yield unequal education between non-
Indigenous and Indigenous students in Australian schools. This essay will also link the
above themes to the Australian Institute for Teaching and School leaders (AITSL)
standards.
and social Darwinist views. These views, during the colonisation of Australia (which is
also an ongoing process), created the social construct of race (Ulalka Tur 2016,p.13).
Where, as a result the Indigenous race was deemed to be inferior (Beresford 2012 cited
in Beresford & Partington 2012, p.86). Indigenous Australians were controlled by the
dominant race by being told where the could live, go to school, go to church, if they
could get married and so on (Wilson-Miller 2013 cited in Bodkin 2013). For Indigenous
Australians, who are heavily focused on family and community, the forceful removal of
Indigenous children was devastating. Not only did it tare apart families, it disconnected
family and community from education. Therefore, it is not uncommon for Indigenous
and their ancestors’ experiences in education (Beresford 2012 cited in Beresford &
Partington 2012, p.86). The common belief in Australian history was that Indigenous
Australians were the ‘doomed race’, which had the mental ability of a child no older than
a year four. Therefore, it was believed that schooling for Indigenous students was
pointless and a waste of time (Beresford 2012, p.86). Teachers would often get fed up
with Indigenous students’ ‘walk-about’ ways and held the belief that Indigenous
students would never do well in schooling (O’Brien & Gale 2007, p.103). This ignorance
of Indigenous culture only creates racism. Where unfortunately, there is a large number
of Indigenous kids who say they are not going to go to school or go for that job and so on
because they are experiencing racism. Indigenous students can internalise this racism
and begin to entertain ideas that every non-Indigenous person is better than them and
2013). As educators, it is our role to de-construct and transform these ideologies and
play our part in the de-colonisation of Australia (Ulalka Tur 2016, p.21). This can be
done by following a simple framework for educating students about social justice issues
firstly name the social injustice, secondly explain the struggle for justice, thirdly create a
strategy to tackle this injustice and lastly evaluate their outcome (Brougham 1994,
pp.34-38). By applying this framework we are able to help both Indigenous and non-
Indigenous students understand the impacts of Australian history and therefore help
eliminate the ignorance which fuels racism. This creates an understanding of Indigenous
Australians (AITSL standard 2.4). As ongoing professional learners we must also apply
Racists acts, ideas and structures often put the Indigenous Australian at a disadvantage.
What goes unnoticed, by white Australians, is that this disadvantage puts them in a
privileged position. The problem with these privileges is that nobody should have them
and not everybody has them (Tannoch-Bland 1998, p.36). A major aspect of white
Australians are often positive. Not only can these stereotypes lead Indigenous students
to believe their future is already written, they also encourage non-Indigenous students
to believe that they are the superior race. These negative stereotypes can cause a divide
and lack of trust between Indigenous families and education. Rasta’s counter story
voices an Indigenous experience in schooling. Rasta won’t go near his son’s school
because he doesn’t want teachers to think that his son is just a ‘dumb black’ like his
father (McDonald 2003 cited in Schulz 2016, pp.28-30). For educators, stories like this
can make it hard to reach the AITSL standard 3.7, to engage parents and carers in the
demonstrate that we are willing to understand Indigenous cultures and help Indigenous
children in every way possible. In Rasta’s case, having one teacher reach out to him
allowed to help bridge this gap (McDonald 2003 cited in Schulz 2016, pp.28-30).
The discourse of whiteness constructs what we see as ‘the norm’ in Australia and
encourages fear of anything which strays away from what is normal, therefore creating
these privileges (Schulz 2016, p.38). However, white Australians are taught not to
unfairly advantaged (McIntosh 1990, p.31). This lack knowledge of white privilege and
of the Indigenous culture can often make the Indigenous student feel alienated and
disconnected to their culture and society. As educators we must focus on the silences
and denials surrounding privilege and use this to expose and unpack white privilege in
daily lives. By doing so, children at a very young age will be able to understand the
racism that is fundamental to Australian society, embedded in our history and in our
everyday life. This understanding will empower a generation to identify and challenge
racism (Tannoch-Bland 1998, p.33). By doing so, we are able to meet the AITSL
standard 2.4. As educators, we have power in what resources we select and use for our
Indigenous and non-Indigenous cultures. Also as educators, we must attack the common
misconception that the Indigenous culture is dead (Rigney 2016). As, by dismissing
Indigenous culture in Australia, we are taking away the Indigenous students’ right to
know their identity (Rosas & Ulaka Tur 2016). By educating ourselves about the
Indigenous culture we are also able to know our students’ culture (AITSL standard 1.3)
and therefore develop strategies for teaching Indigenous students (AITSL standard 1.4).
As educators, it is our role to understand the historic context of race, racism and
whiteness in Australia and be able to analyse how these issues can affect our Indigenous
history and Indigenous cultures, we are able to meet the AITSL standards. However
References
AISTL 2016, Australian Professional Standards for Teachers, Canberra, viewed 24 August,
<https://flo.flinders.edu.au/pluginfile.php/1948220/mod_resource/content/1/Harvar
d%20Referencing%20Guide.pdf>.
Beresford, Q 2012, 'Separate and unequal: an outline of Aboriginal education 1900-
1996', in Beresford, Q, Partington, G& G, Graeme (eds.), Reform and resistance in
Aboriginal education, Revised edn, UWA Publishing, Crawley, W.A., pp. 85-119.
Healing Wounds of the Heart AV1 2013, DVD, Bodkin G, Australia.
Brougham, B L 1994, 'Structure of the draft model', in Brougham, Barbara L
(ed.), Teaching for resistance: report of the Education for Social Justice Research Project,
Texts in Humanities and the Centre for Studies in Educational Leadership, Adelaide, S.
Aust., pp. 34-43.
McIntosh, P 1990, 'White privilege: unpacking the invisible knapsack', Independent
School, no. Winter, pp. 31-36.
O'Brien, L & Gale 2007, 'My difficult childhood', in O'Brien, Lewis Yerloburka & Gale,
Mary-Anne, And the clock struck thirteen: the life and thoughts of Kaurna Elder Uncle
Lewis Yerloburka O'Brien, 1st edn, Wakefield Press, Kent Town, S. Aust., pp. 102-122.
Rigney, D 2016, ‘Critical Pedagogy’, lecture notes distributed in the topic EDUC2420
Teaching Indigenous Australian Students, Flinders University, Bedford Park, 22 August.
Rosas Blanch, F & Ulalka Tur, S 2016 ‘Citizenship, Identity & Schooling’, lecture notes
distributed in the topic EDUC2420 Teaching Indigenous Australian Students, Flinders
University, Bedford Park, 15 August.
Schulz, S 2016, ‘Critical Race Theory and Whitness’, lecture notes distributed in the topic
EDUC2420 Teaching Indigenous Australian Students, Flinders University, Bedford Park,
8 August.
Ulalka Tur, S 2016, ‘Race and the Nation’, lecture notes distributed in the topic
EDUC2420 Teaching Indigenous Australian Students, Flinders University, Bedford Park,
1 August.