19897921 Peter Fahim

The process of creating a culturally-responsive pedagogy that enables Indigenous students to

excel and develop rich connections with their cultural and linguistic backgrounds is reliant on
both policy and professional reforms that have yet to be fully realised. Lowe and Yunkaporta
(2018) and Castagno and Brayboy (2008) both emphasise the importance of constructing a
culturally appropriate curriculum that supports the learning of Aboriginal and Torres Strait
Islander students. However, it takes more than just a supportive curriculum to close the gap.
There is a need for a change in national standards as per the Australian Institute for Teaching
and School Leadership (AITSL) and investment in the professional development of teachers such
as that provided by the Stronger and Smarter Institute. It also takes connection with the
Aboriginal and Torres Strait Islander community and employment of more Indigenous teachers
in schools (Price & Rogers, 2019).

A culturally responsive curriculum is one of the essential ways in which to engage Indigenous
learners. Such a curriculum must be infused with rich connections to the Indigenous students’
cultural and linguistic backgrounds within their family and community contexts (Belgrade,
Mitchell & Arquero, 2002). Aboriginal and Torres Strait Islander students should be able to see
themselves (their identities and culture) in the curriculum of every learning area and should be
able to participate fully in the curriculum. For this to happen they first need teachers who are
skilled and are culturally competent in the local context and second provide high expectations
for learning that incorporates Aboriginal and Torres Strait Islander perspectives. A culturally
responsive curriculum is one which makes linkages between local Aboriginal and Torres Strait
Islander histories and cultures and the learning areas in the curriculum. AITSL gives the example
of ACSSU048 which discusses the Earth’s rotation on its axis causing regular changes including
night and day. Indigenous Australian use their knowledge of astronomy for time-keeping
through observing the rising and setting of the stars, solar cycle and lunar phases to indicate
special events. The curriculum also highlights positive representations of local Aboriginal and
Torres Strait Islander people in art, sport and NAIDOC as well as ways in which people fill key
roles in their own and the broader community such as the Yarning Strong set of chapter books
that introduce a range of Aboriginal and Torres Strait Islander authors. As a cross-curriculum
priority in the Australian curriculum, the Aboriginal studies framework consists of three key
concepts; Country/Place, Culture and People. There are nine organising ideas that help teachers
link these three interconnected concepts to learning areas in the curriculum and to the general
capabilities; particularly to personal and social capability, ethical understanding and
intercultural understanding. However, as per Lowe and Yunkaporta’s (2018) critical analysis of
the Aboriginal and Torres Strait Islander content of the curriculum, the stated intention of
ACARA to ensure “that all young Australians will be given the opportunity to gain a deeper
understanding and appreciation of Aboriginal and Torres Strait Islander histories and cultures”,
(Australian Curriculum, Assessment and Reporting Authority, 2011), has not been achieved.
Lowe and Yunkaporta (2018) indicate that the curriculum content does not provide teachers
with the tools to create learning experiences that would enable students to understand the
depth of the histories and cultures of the Aboriginal and Torres Strait Islander people and their
significance within Australia.

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In order for the curriculum to be expounded on in a meaningful way, teachers need to be

culturally competent. This involves understanding the cultural background of their students and
using this understanding to create learning opportunities. Also, by being familiar with the
Indigenous students’ lifestyles, teachers can find suitable teaching methods for reaching these
students (Abrams, Taylor & Guo, 2013). AITSL aims to ensure teachers are culturally competent
by educating them on Aboriginal Australia, giving mandatory Aboriginal cultural education
through professional learning and career development and identifying and engaging the NSW
AECG Inc. and Aboriginal communities as partners in Aboriginal education. Teachers can
develop professional learning through resources including; ACARA’s Australian Curriculum
Specialist, Stronger Smarter Institute, What Works, Reconciliation Australia; Respect,
Relationships, Reconciliation; and State-based Aboriginal and Torres Strait Islander Education
teams and consultative groups (Price & Rogers, 2019). For instance, by using “What Works”
teachers can find ways to improve literacy by looking beyond whether or not students can spell
all the words and instead find ways they can find identity by, for example, creating a ‘Koorie
Students’ Room’ where students can spend time, seek help with work or when there is trouble
or having ‘mother-tongue’ classes so students can maintain their local Indigenous language
(What Works Team, 2009). Teachers need to have high expectations for students and ensure
those expectations are realised. According to Brayboy and Castagno (2008), non-Indigenous
teachers simply do not know enough about how to teach Indigenous children. Hence, in order
for teachers to fulfill assessment criteria focus areas 1.4 and 2.4 “to provide the best possible
educational opportunities for Aboriginal people and Torres Strait Islander people, and to
provide all Australians with knowledge and understandings about Aboriginal and Torres Strait
Islander histories, cultures and languages that are accurate, culturally correct, and current.” it
remains their responsibility to access the resources available (AITSL, 2011). Main, Nichol and
Fennel (2000) suggest that improving Aboriginal students’ understanding of human sciences
will mean their health also improves and suggests several pedagogical strategies to reach
different types of learners. They describe, focusing on group projects, introducing peer tutoring,
not insisting on direct or immediate answers and being explicit about the purposes of
questions. Main, Nichol and Fennel (2000) draw attention to the various types of learners
including holistic and imaginal learners and provide strategies based on each learner type.
Hence, it is not simply about understanding the cultural background of the students but also
knowing them personally. For example, in a class with holistic learners, a teacher explaining the
cardiovascular system could keep a model of the cardiovascular system in relation to the rest of
the body and reinforce often. “Stronger Smarter” philosophy recommends establishing a
school culture that embraces cultural diversity, that is not all students are the same. Schools
need to encourage a positive sense of Indigenous cultural identity, such that they come to
school and feel proud of who they are just as they are at home and hence feel at home when
they are at school (Sarra, 2007).

Culturally competent pedagogy has been backed up by policy as long ago as 1975 when the
Education for Aborigines: Report to the Schools Commission (Aboriginal Consultative Group)
was created and in the 1990s the National Statement of Principles and Standards for more
Culturally Inclusive Schooling in the 21st Century and A Model of More Culturally Inclusive and
Educationally Effective Schools (Schwab, 2018). According to Karmel (1973), policy

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recommended a grass-roots approach to the control of schools, equality for the disadvantaged,
encouraging diversity, community involvement, building core skills and lifelong learning
(Schwab, 2018). Although these principles have evolved over the years, they have been
significant in developing Indigenous education policy (Price & Rogers, 2019). In 2000-2001 the
‘What Works’ project was meant to accelerate the achievement of educational equality for
Aboriginal and Torres Strait Islander students. The Department of Education and the Arts
prepared guidelines that embedded Indigenous perspectives within school practices so that
Indigenous students ‘develop their sense of identity and pride in their culture, as well as
building knowledge and understanding of their cultural heritage, thus contributing to
developing a positive self-concept’ (Department of Education and the Arts, QLD, 2005).
However, despite these policies and their implication of finding solutions, the majority of
teachers and schools remain unskilled with regards to relating to Aboriginal and Torres Strait
Islander parents, caregivers and students. This is due to policies proceeding along a course of
untested assumptions such as that all Indigenous students are alike (they have a similar
lifestyle, beliefs, choices and needs) and that principles of ‘consultation, ‘implementation’ and
‘community control’ are included without consideration for how it would actually look in the
context of Indigenous Australian communities (Schwab, 2018). Also, education policies have
been allowed to continue their process of starting reform then stopping repeatedly. There
needs to be continuity, where appropriate programs are resourced with a sustained effort from
state and territory education systems (Price & Rogers, 2019). Also, as recommended by the
DETYA (Commonwealth Department of Education, Training and Youth Affairs) study in 2000,
partnering with the Aboriginal and Torres Strait Islander community throughout the
educational process, including policy making is key (McRae et al, 2000).

Partnering with community forms the crux of creating a culturally- responsive pedagogy. When
departments of school education enter into partnerships with Aboriginal and Torres Strait
Islander people throughout the whole educational process they empower them to become
active partners. Hence, the knowledge and culture of the Aboriginal and Torres Strait Islander
communities is valued and the programs that are created are more likely to be effective (Price
& Rogers, 2019). ‘What Works’ provides advice to all teachers about how school staff members
can develop partnerships. It mentions the importance of kinship to Indigenous peoples, that the
most important unit is family (over the generations and networks of relationships) who will
always be the educators of their children. Hence, if the interests of families and schools are
aligned and there is mutual support between school and home, education will be more
successful (What Works Team, 2009). Partnering begins with pre-service teachers having a yarn
with a member of the Aboriginal community in a setting preferred by the community member.
It has been proven that through conversations like this preservice teachers are motivated to
broaden their limited understanding of Aboriginal culture. Also, the creation of policy to close
the educational gap must also be a joint venture undertaken with Indigenous peoples and their
children (Price & Rogers, 2019). As Dr Chris Sarra said, ‘It is time for doing things with
Indigenous communities and not to Indigenous communities’ (2008). Teachers must discuss
with their students and their parents and caregivers about what it is that can be done together.
This involves making informal contact, getting to know each other rather than doing formal
business, looking for ways to celebrate and acknowledge community events, finding ways for

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parents to be involved in the school (canteen, sports coaching, homework centres). A practical
application of partnering is through use of PLPs (personal learning plans) where a teacher sits
with the student’s family and formulates a personal learning plan based on the student’s
interests, talents, future plans, current class content, how the partners will contribute and how
success will be celebrated (What Works Team, 2009).

I intend to effect change in my future classroom by understanding the cultural identity of my

students and learning to honour their culture, language and world views. I will find ways to
include aspects of the Aboriginal and Torres Strait Islander history and culture in the curriculum
and find opportunities to connect with perspectives of my students. I will have high
expectations of my Indigenous students and demonstrate to them regularly that they will
succeed. I will also develop conversations and relationships with Aboriginal and Torres Strait
Islander members of the community to learn and to partner in educating their children (Price &
Rogers, 2019). As a STEM teacher, teaching several subjects with the least references to
Aboriginal and Torres Strait Islander knowledge and culture (the least being mathematics) I will
look for opportunities to connect with Indigenous students and make the content suitable to
their way of thinking (Abrams, Taylor & Guo, 2012). I will also find fun ways to connect with the
local community (whether it be the local footy team or cultural venue) to encourage students
to use their learned skills practically. For instance, looking at how Indigenous communities used
to care for the environment and how we use similar concepts till today.

References

Abrams, E., Taylor, P. C., & Guo, C. J. (2013). Contextualizing culturally relevant science and
mathematics teaching for indigenous learning. International Journal of Science and
Mathematics Education, 11(1), 1-21.

AITSL (Australian Institute of Teaching Standards and Leadership). (2011) . National Professional
Standards for Teachers (the Standards). Melbourne: Educational Services Australia.

Department of Education and the Arts, Qld . (2005). Closing the Gap Education Strategy.

McRae , D. ,et. al. (2000). What Works? Explorations in improving outcomes for Indigenous
students. Canberra: Australian Curriculum Studies Association.

Main, D., Nichol, R., & Fennell, R. (2000). Reconciling pedagogy and health sciences to promote
Indigenous health. Australian and New Zealand Journal of Public Health, 24(2), 211-213.

Price, K., & Rogers, J. (Eds.). (2019). Aboriginal and Torres Strait Islander education. Cambridge
University Press.

Sarra, C. (2007). Stronger, Smarter, Sarra. Teacher: The National Education Magazine, (Mar
2007), 32.

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Sarra, C. (2008). ‘Getting it Right: Indigenous Leadership and Beyond’. Keynote Address to Jobs
Australia National Conference, 9 September.

Schwab, R. (2018). Twenty years of policy recommendations for indigenous education:

overview and research implications. Canberra, ACT: Centre for Aboriginal Economic Policy
Research (CAEPR), The Australian National University.

What Works Team. (2009). Conversations > relationships > partnerships: A resource for the
community. National Curriculum Services: Commonwealth of Australia.

What Works Team. (2010). The Work Program. Improving outcomes for Indigenous students.
The Workbook and guide for school educators, 3rd, revised edition. National Curriculum
Services: Australia.

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