EDU80012 – Teaching period 2 (2020)

Unit overview
Overarching principles of the unit
This is a challenging and thought-provoking unit, and there may be times you discover things
that you thought were true are actually false. You might discover things you didn't know
were there and you might find you see the world differently. In line with the learning
outcomes, we want this unit to:

 ground you in Indigenous culture and history, to help you contextualise the lives of
contemporary Indigenous Australians
 recognise that Indigenous peoples have unique knowledges and perspectives that
enable them to see the world differently
 equip you with tools so you can recognise different world views, incorporating this
into your teaching and helping your students do the same
 encourage you to explore the concepts of culture and Country from Indigenous non-
linear perspectives.

When you look closely at things you understand new ideas. When you zoom out, you’ll see
the big picture. Both the details and the big picture provide you with new information: your
frame of reference literally changes. A closer view of the issues and content of this unit will
enable you to discover spaces that you didn’t know were there. It creates alternatives, and
may broaden your perspective and understanding. Examining the issues makes it possible to
redefine what you are looking at and what it means to you.
Our references (perspectives) are framed by:

 the way we were raised

 our geographic location
 religion, class, gender
 education
 culture
 our perspective of the world
 media.

This unit is an AQF level 9 unit. This means that as well as being able to demonstrate
an advanced and integrated understanding of the issues related to Indigenous education, you
will also need to be able to demonstrate skills in being able to analyse critically, research and
apply established theories, and interpret and transmit your knowledge of Indigenous
educational contexts.

It is important to recognise, however, that this is not a term that was created by Indigenous
Australians – it is a non-Indigenous term. Indigenous peoples more commonly refer to
themselves and each other by clan/group names, such as:

 Murri (Qld and northwest NSW)

 Nyoongah (WA)
 Koori (north coast NSW)
 Goori (NSW)
 Koorie (VIC)
 Yolgnu (Arnhem Land)
 Anangu (Central Australia)
 Palawa (TAS).

In addition, specific names are used to self-identify. Examples of such include:

 Wurundjeri (Vic)
 Boonwurrung (Vic)
 Wathurung (Vic)
 Eora (NSW)
 Wiradjuri (NSW)
 Yorta Yorta (NSW).

Such names signify the cultural and historical ancestry of Indigenous people, as well as a
contemporary understanding of country and heritage. For non-Indigenous people, and for use
in this unit, other appropriate language is:

 Indigenous Australian peoples

 Aboriginal peoples/person/people
 Aborigines
 Torres Strait Islander peoples/people/person
 elders
 Dreaming stories
 invasion history.

Language which is incorrect and inappropriate includes:

 the Aborigines
 the Aboriginal people
 the Torres Strait Islanders
 blacks/blackfellas
 whites/whitefellas
 yellafellas
 coloured
 non-traditional names for culturally significant places such as Ayers Rock (Uluru) and
the Olgas (Kata Tjuta)
 phrases such as “them”, ‘those people” or “their people”.

It’s also important to note that not all Indigenous Australians use or even accept the same
terminology. Terms that may be extremely hurtful to some Indigenous people can be used
frequently by others. It is important for you to recognise this as another part of contemporary
diversity. The words above are those that most Indigenous people generally find offensive. If
you’re dealing with Indigenous people and you’re unsure, the safest option is to ask them
which terms they prefer to use.
This weeks focus (1)

Dale Kerwin / Harry Van Issue – An Aboriginal perspective on education policy and practice

Dean takes us on a journey along Birrarung (or the Yarra). What was it like for you? Did it
help you to reconcile your understanding of local Aboriginal history with the contemporary
landscape that generally defines your concept of ‘Melbourne’?

Week 1

1. What qualities did Mandawuy Yunupingu posses that made him such an important
Indigenous role model?
2. What, from your perspective, impacts the education and identity of Aboriginal
children? 

As a teacher Mr Mandawuy Yunupingu blended Aboriginal teaching techniques with

Western methods. He is a proud holder of a university degree (BA) and was a wonderful
principal. He went on to develop music which promoted peace between indigenous and
nonindigenous Australians (The editors of Encyclopedia Britannica, 2020). The qualities Mr
Mandawuy Yunupingu possessed brought about much needed change, sparked a message of
hope, unity and provided all Australians with a snapshot of what a true leader is. He also
provided opportunity for Australians to follow in his footsteps and that is still very alive
today.

Aboriginal children need someone they can relate to within the classroom. I think that the
impact of western education and western identity is detrimental to Aboriginal children
because there is no link to who they are and where they come from. “The role of a teacher
can be quite crucial” (Sarra, 2010, 14.25). This means that all children need to find their
identity in the classroom to feel connected. Our current systems are polluted with stereotypes
and an ideology that Aboriginal knowledge is something learnt outside of the classroom
(Jorgensen, Sullivan & Groontenboer, 2013). Why would a parent need to sign a permission
slip for their child to receive this education?

Further, there is an ideology that Aboriginal children are unlikely to amount to much (Sarra,
2010). This only impacts students in a negative way and as Sarra (2010) points out, by
removing those stereotype barriers all children can achieve their dreams. If all children were
provided the same opportunities then surely they would all have an equal chance to succeed. I
don’t think the current system positively encourages or impacts the education and identity of
Aboriginal children and that should give us all cause for concern.

Jorgensen, R., Sullivan, P., & Grootenboer, P. (Eds.). (2013). Pedagogies to enhance

learning for indigenous students : Evidence-based practice. Retrieved from
https://ebookcentral.proquest.com

Sarra, C. (2010). All you need is…. TO DREAM. TEDxBrisbane. Retrieved from
https://www.youtube.com/watch?v=rPOFPgIpGdY

The editors of Encyclopedia Britannica. (2020). Mandawuy Yunupingu Australian

indigenous singer and civil rights activist. Encyclopedia Britannica. Retrieved from:
https://www.britannica.com/biography/Mandawuy-Yunupingu
Week 2

Step 1: Conduct a search online for local Indigenous sites or walks in your local
area.
Step 2: Visit the site. Are there landmarks or Indigenous installations that may give
you hints about its history? Some gardens also conduct heritage walks that may be
beneficial for your learning.
Step 3: Identify how Indigenous Australians have made contributions to your
chosen site. You may use an online search engine and even the Swinburne
Library (Links to an external site.) to search for further information. Trove (Links to an
external site.) (National Library Australia, 2019) is also a  great website to search for
historic images and other archived information.
Step 4: Use the information you have collected from your own walking tour for this
week's discussion.
Step 1: Research David Unaipon's early years and his contributions to Australian
society. 
Week 1 task
Step 1: Research David Unaipon's early years and his contributions to Australian society. 

Step 2: Conduct a survey by asking some family, friends and colleagues what they
know about David Unaipon and record their answers. If they don't know anything, be
sure to share some of his achievements with them. 
Step 3: Post the following into the online discussion:

1. One sentence about David Unaipon's achievements on the discussion board

—be sure to post a new idea, rather than one your peers have already posted.
2. The results of your survey on what your family, friends and colleagues know
about him. 
Step 4: Reply to a peer. Compare their survey response to yours and then comment
on the following questions:

 Was David Unaipon generally well known? Why/why not?

Mr Ngunaitponi was generally well known in his time, however I think that today many
Australians have difficulty recalling the history of the people on our money. It seems that
the value of our history is being lost due to ignorance of the exemplary job these people,
like Mr Ngunaitponi achieved.

 What conclusions can you draw from that?

I draw the conclusion that Australians do not value our history. I draw the conclusion that
if we had a divisive learning system in place that valued all learning then our children
may become invested in our nation.
 How did learning about his achievements affect your attitude towards Indigenous
contributions to Australia? 

It positively affected my attitude towards Indigenous contributions to Australia, because I

was aware of his book but didn’t realise he was the first Australian Aboriginal person to
write a book. I wasn’t aware of his numerous talents and found that this research
highlighted his work which I feel needs to be spoken of more.

My Research

Mr Ngunaitponi achievements include; author, inventor, evangelical preacher and political

activist (State Library of NSW, 2020). His early years were punctuated with frustration at not
being intellectually challenged. During his time there were no opportunities for Aboriginal
people of his talents (State Library of NSW, 2020).

His nine different patent applications were never fully developed due to lack of money. His
innovation to shears greatly improved efficiency. Mr Ngunaitponi was a political advocate of
equality for Aboriginal people and assisted commissions and inquiries. He was the first
Australian Aboriginal author.

Survey

Did you know David Unaipon? Y – 0, N – 7, Unsure - 2

Did you know this person (shows $50 note)? Y – 2, N – 7

Do you think David Unaipon [shows $50 note] has achieved great things? Y – 9

Sentence: Mr Ngunaitponi’s innovation to shears greatly improved efficiency

State Library of NSW. (2020). Significant Individuals – David Unaipon. Retrieved from:
https://www.sl.nsw.gov.au/learning/significant-individuals-david-unaipon

Week 3

Step 1: Review last week's posts on David Unaipon. 

Step 2: Research events happening at the time that impacted on who David
Unaipon was and what he achieved. This is the first step of contextualising his life. 
Step 3: Consider, based on your research, why David Unaipon was never officially
recognised for his achievements at the time? Making a connection between events
happening at the time and their impact on David Unaipon's life is the second step
in contextualising his life. Your results are to be posted in this week's discussion.

In 1928-29 David Unaipon assisted John Bleakley on the Bleakley inquiry into Indigenous
Australians [incorrectly identified as Aboriginal] welfare. John Beakley was “a well-known
Australia-wide voice upon Aboriginal welfare” (Evans, 2020). As Gunson (1999) points out,
Mr David Unaipon was in distinct contrast to the common assertions of the time. The press
would often describe him “as a full blood Aborigine” (Jones, 2020, p1), which supported the
truth of his statements of the ‘half-caste problem’.
A man of fifty, Mr David Unaipon was very well educated to provide assistance on the
Bleakley inquiry. At the same time, he was completing the novel “Native Legends” away
from his home, wife Katherine and son.
Whilst his work helped others, he was always travelling on foot, away from his family and
often refused accommodation due to his race. He was a hard-working man and that was
emulated by Kidman (2014) who vehemently outlines the attitude of the day and how Mr
David Unaipon navigated such tricky waters. [Removed: Case-in-point, Maitland Weekly
describes him as "Australia's Cleverest Darkie". Yet, this didn't subdue Mr David Unaipon nor slow
his progress in Science. Mr David Unaipon's achievements have been encased in our money and with
correct and available accounts will be engraved as part of our history.]

References:
Evans, R. (2020). Bleakley, John William (1879-1957). Australian Dictionary of Biography
(ADB). Retrieved from: http://adb.anu.edu.au/biography/bleakley-john-william-5272
Gunson, N. (1999). An Interview with David Unaipon. Aboriginal History, 23, pp. 111-116.
Retrieved from: https://search-informit-com-
au.ezproxy.lib.swin.edu.au/fullText;dn=826148086393575;res=IELIND
Jones, P. (2020). Unaipon, David (1872-1967). Australian Dictionary of Biography (ADB).
Retrieved from: http://adb.anu.edu.au/biography/unaipon-david-8898
Kidman, A. (2014, March 18). The Australian Da Vinci: How David Unaipon (almost)
Changed our Nation. Gizmondo. Retrieved from: https://www.gizmodo.com.au/2014/03/the-
australian-da-vinci-how-david-unaipon-almost-changed-our-nation/

How is your role as a teacher defined by the understandings you have about culture,
history, and understandings of your culture?
My role as a teacher is underpinned by culture, history and of course family. The
understandings I have about culture correlate with how my mother raised me with proud
recognition of her culture. However, she also demonstrated to me the need for education, to
be a hard worker and the negative effects of culture when one doesn’t quite ‘fit’.
Culture is defined as “the ideas, customs and social behaviour of a particular people or
society” (Lexico, 2020). Thus, any influence outside of myself has a direct impact on how I
will teach and be a teacher. Introspectively, that means my disgust for the ‘category’ of half-
caste will be felt by others. This also means, my preferred reading materials will obviously be
sought by ‘well-known’ or actually recorded authors of the era upon which they come.
Fortunately, culture can always be challenged and reversed with knowledge, understanding
and acceptance of change. Thus, ideals that supported the ‘rule of thumb’ for women can be
challenged and then changed to benefit those who are upon the receiving end of such
practices.
Yet, the culture of rule of thumb is but a result of ‘common tongue’ or popular figure of
speech to endorse wife beatings (Shapiro, 1998). It was false, because it didn’t live in a rule
book – yet many men felt they could beat their wife with this ‘rule of thumb’. My
understanding of culture is that often society hides its ugliness by not giving the truth away.
Children were torn from their home, their identity destroyed and reshaped and then
abandoned in our own history books in Australia (Williams-Mozley, 2012). I cannot ignore
the inaccuracies of our history books, but I can ask students to look at the ‘fact’ and the
‘fiction’ and to decide for themselves. Culture is created through learning and it is no surprise
that my understanding of culture is that it is a flexible clay we all hold in our hands and same
every day. We shape it in the way we approach others, teach students and abide by laws.

Harrison, N. (2011). Teaching and learning in Aboriginal education. South Melbourne,

Victoria: Oxford University Press.
Lexico. (2020). ‘Culture’. Retrieved from: https://www.lexico.com/en/definition/culture
Shapiro, S. (1998, April 17). The misunderstood 'rule of thumb' Misconception: Many
feminists for years thought the phrase "rule of thumb" referred to British common law's
tolerance of wife-beating. The Baltimore Sun Retrieved from:
https://www.baltimoresun.com/news/bs-xpm-1998-04-17-1998107056-story.html\
Williams-Mozley, J. (2012). Chapter 2: The Stolen Generations: What does this mean for
Aboriginal and Torres Strait Islander children and young people today? InAboriginal and
Torres Strait Islander education: An introduction for the teaching profession. Cambridge
University Press.

Week 5
Do you believe the apology made a difference to indigenous people?
In particular I believe this apology did help Indigenous Australians to feel recognition for the
stolen generations on that day. There was hope for a future upon which fair treatment would
be sought and a true difference made.
Yet, as many people perhaps are not aware it was an attempt to cover the acts of genocide
with an apology which should remove the stain from our history’s pages. A hollow pledge to
rectify so many issues that Indigenous Australians seem to face (Barta, 2008).
What changes have you seen or not seen?
I have seen more inclusive practices within our education system and acknowledgements
within the community to raise awareness.
I have not seen access to Indigenous peoples increase. For my assignment, I had to probe
local government, libraries and yarning circles only to find many of these services ceased due
to COVID-19. There are not enough opportunities to learn about all Australians and that
really needs to change.
What is your own reaction. Do you see things from a different standpoint?
Indigenous Australians wanted ‘I’m sorry’ and I’m not sure that’s what they got. At the time
I failed to understand the necessity for such an apology and what it could possibly achieved.
As Barta (2008) alludes to, there have been plenty of civilisations or groups of people lost. I
have a different standpoint because the words should have been spoken ‘I’m sorry’ and then a
bunch of promises should not have been made (unless there was a way of carving it into the
wood!). All Australians are fully aware of the broken promises of our politicians, so much so
that I would have choose for the history book to be changed.
Changed to this: Australia was originally founded on top of the existing people. There was a
decimation of the local people and at the end of it, policies were introducing to encourage
new comers to continue to degrediate, humiliate and devastate the community.
I feel that we can only move forward when we all know what the truth is. I found it really
hard to be part of an apology because I did not support these views and I directly speak and
treat people the way I want to be treated. I’m sure those who read what I say will understand
because I am a victim of a time where education was not true and society wasn’t aware of the
importance of saying ‘I’m sorry’. I’ve obviously been educated now; however it doesn’t
change how I felt then (as a 20 something women!)

Barta, T. (2008). Sorry, and not sorry, in Australia: how the apology to the stolen generations
buried a history of genocide. Journal of Genocide Research, 10(2), pp. 201-214