Indigenous perspective: mr Nathan aguis and dr di Russell

Kaura greetings:
Marni ai (Im good)
Marni adli (we are good)
Marni adlu (we, a larger group are good/well)
Kuku ai (Im not well)
Yuku marni ai (so-so)
Kuku adli (we are not good)
Kuku adlu (we, a larger group are not good)
The skin that we speak Lisa Delpit
[E]xplore the links between language and identity, between language and
political hierarchy, and between language and cultural conflict (p. xiv)
Estimated 525, 000 Indigenous people in Australia S. T. Williams 2011
UN (2007) Declaration on the Rights of Indigenous Peoples
Article 14.3
Article ##
Three englishs in Australia:
- Enthocultural
- Australian English
- Aboriginal English
Proper v other forms of English
Dominant narrative or discourse
British English, a colonising language
Aboriginal English
not distorted, indigenised variety[ies]
much differences are in pragmatics (denotative) and semantics (connotative
Nathan
Kaurna Narrunga man
brought up in Adelaide
Poor school experiences until went to Kaurna Plains Aboriginal School
Worked as teacher and support teacher for non-Aboriginal teachers
Di
Expereienced educators and school leader
Worked with many Aboriginal people in a wide varity of contexts remote and
rural SA
now retired but active in reconciliation
Mentors do not transfer knowledge there is reciprocal exchange of ideas and
joint construction of knowledge (Ellis cited in oosterbaan 2015: 9)
Effective for success
have well-defined learning outcomes
are context specific
are based on case studies

have transferable principles

are adaptable
Aboriginality as a relation to non-Aboriginality (Dodson, 1994)
Hidden curriculum:
racism
Aboriginal identities
engaging with Aboriginal people
Dealing with racism
policies and grievance procedures
consistency
staff training
recognising
what to do about it
empowering students
restorative justices
education through formal curriculum
Aboriginality
Aboriginal identity formation
Internalisation and shame
Resistance
Acceptance and hositility
Consolidation
Self-actualisation
identity crises
It is the cultural selections relationship that is the totalizing principle of
difference that organises meaning and identity for motion in school life as well
as determines whose knowledge gets into the urriculum (McCarthy, 1990)
Supporting Aboriginal Identity
What schools can do
Organisation of classes (peer support)
curriculum options - Nunga classes
celebrating Indigenous events
Aboriginal student voice
what individual teachers can do
opportunities for Aboriginal perspectives
Different resources
Alternative forms of assessment
Casual network matrix
www.pipalya.com/rlt/ascs/toc.htm
Buliding relationships
listen
Use appropriate language (talking with not to)
respect cultural sensitivities
patience
conducive environment

research
payment
Cultural knowledge interface boomerang
8ways.wikispaces.com/file/view/boomerang_interface.jpg