18918928_102085_2H2018_Assessment1_Option1

CRITICALLY REFELCTIVE ESSAY

Please note:

- The term ‘Indigenous students’ used in this essay refers to The Aboriginal and Torres Strait Islander
students and ‘Indigenous cultures’ refers to The Aboriginal and Torres Strait Islander cultures.
- The total word count excluding the title and the in-text citations and references is 2196.

As a beginning teacher who has spent only last four years of her life in Australia, I

have limited exposure to Indigenous culture, values and education. With a zeal to know more

and overcome my fear of stepping into this unknown territory of teaching in inclusive

classrooms, I have researched the existing literature on Indigenous education. I strongly

believe that education is all about forming relationships. While as a nation, we boast of

world-class education, I fear that deficit discourses and stereotypes around Indigenous people

are strongly embedded in Australia’s cultural fabric and education system. Positive and

respectful relationships form a crucial prerequisite for overcoming these negative perceptions

and building a strong foundation of learning for Indigenous students (Rogers, 2015). By

promoting a sense of belongingness, acceptance and empathy these relationships fulfil the

humanistic needs of Indigenous students and positively influence their educational

engagement (De Nobile, Lyons & Arthur-Kelly, 2017). Embedded with intercultural

understanding and culturally constructed pedagogies, such relationships also fulfil their

learning needs (Lewthwaite et al., 2015). While there is a plethora of components that build

these relationships, this essay reflects upon engagement with parents/community and

adoption of culturally-responsive pedagogies [CRP], as the two essential components for

retention, academic success and holistic development of Indigenous students.

With an aim of closing the gap in Indigenous disadvantage, bringing equity in

education and building stronger relationships with Indigenous students/parents/carers and

communities, numerous policies and reforms have been implemented throughout Australia

1
 18918928_102085_2H2018_Assessment1_Option1

(Burridge & Chodkiewicz, 2012). As a result of these policies, with 215,453 enrolments

throughout Australian schools, Indigenous students currently form 5.6% of the total school

population (Australian Bureau of Statistics, 2018). Though these policies have resulted in a

significant increase in the enrolments of Indigenous students and reduced the gap for year 12

attainment, considerable gaps still exist in retention rates (23.1%), school attendance (9.7%)

and literacy and numeracy standards between Indigenous and non-Indigenous students (The

Department of Prime Minister and Cabinet [DPMC], 2018; Australian Curriculum,

Assessment and Reporting Authority, 2018).

Studies in this area further reveal that absenteeism and lower retention rates

negatively influence academic performance and as a result have a detrimental domino effect

on Indigenous education (Shay, 2015; Purdie & Buckley, 2010). By negatively impacting

their learning outcomes these impede Indigenous educational attainment, resulting in fewer

employment opportunities, thus impacting their socio-economic profile and well-being

(Productivity Commission, 2016). Analysis of literature points towards the inability of the

current education system to meet the specific needs of Indigenous students, negative self-

identity, poor student-teacher relationships, and racism as the leading factors responsible for

this huge disparity (Lewthwaite et al., 2015; Niesche & Keddie, 2014). Reports suggest that

the involvement of Indigenous parents/community in teaching and learning, and adoption of

culturally constructed pedagogies is essential to understand these needs (DPMC, 2018). I

strongly feel that fulfilling these needs is vital to build constructive relationships with

Indigenous communities, address their concerns and close the gap in Indigenous education

(Lewthwaite et al., 2015).

2
 18918928_102085_2H2018_Assessment1_Option1

Studies suggest, and I agree that the best way to improve students’ academic

achievement and harness their full learning potential is to “create a partnership between the

school and family” (KidsMatter, 2014 p. 27). Parents/carers play a critical role in the

academic success of Indigenous children by supporting and reinforcing their learning

(Chenhall, Holmes, Lea, Senior & Wegner, 2011). Involvement of parents/carers in

Indigenous learning can overcome the Indigenous alienation from schools, to form positive

relationships based on trust and respect (Higgins & Morley, 2014). Parental participation in

school activities and teaching after school sets up parental expectations for child’s education

and thus directly correlates with improved educational achievement, well-being, and

productivity of students (Higgins & Morley, 2014). Not only this, it also provides

opportunities for better outcomes for the Indigenous families themselves, teachers, schools

and the wider community (Chenhall et al., 2011).

Also, deeply intertwined and rooted in Indigenous cultures is their connection with

their community. Studies show that engagement with Indigenous communities and their

involvement improves the social-emotional well-being of Indigenous students (Dobia &

O’Rourke, 2011). I believe that this is not only essential for them to constructively interact

with others, form respectful relationships and experience connectedness, but is also vital to

develop resilience, reflexivity, and deal ethically with daily challenges (Hunt, 2013).

Partnerships and engagement of these communities with schools also enable teachers to

develop cultural awareness, form positive relationships, and enhance their social capacity for

an improved teaching practice (KidsMatter, 2014). Engagement of local community members

and Indigenous educators in classrooms enable the students to see the contributions made by

their own community to society and thus allow them to explore the epistemologically rooted

discourses (Shay, 2015). These reciprocal relationships between educators and community,

3
 18918928_102085_2H2018_Assessment1_Option1

built on respect and trust allow “incorporation and affirmation of Indigenous perspectives”,

and empowerment of Indigenous cultural values and identities (Lewthwaite et al., 2015, p.

143). Thus, by building a strong sense of pride in Indigenous heritage, community

engagements allow the development of self-belief and positive self-identities in Indigenous

students to displace the Eurocentric discourses in education for their holistic intellectual

growth. Furthermore, by bringing in Indigenous parents/Elders/role models, and affirming the

“cultural worthiness”, such engagements allow students to celebrate their cultures, create a

sense of belongingness to schools, and motivate them to participate in their learning, thus

resulting in their educational success (Lewthwaite et al., 2015, p. 145).

Effective teaching in classrooms is critical for enabling and motivating learners to

engage and retain in the learning process (Herbert, 2015). Underlined by the ability to

recognise, accept and have a deep-understanding of Indigenous cultures, a culturally

responsive teaching practice meets the needs of Indigenous students, thereby increasing their

educational engagement (Keddie, 2011; Gay, 2010). By enabling them to access their cultural

capital, CRPs improve the educational outcomes for Indigenous students and provide

equitable opportunities to achieve their potential (Sarra, 2012). Adoption of CRPs allow

teachers to exhibit their intercultural understanding and respect towards Indigenous cultures,

thus promoting constructive communication and positive relationships with Indigenous

students/parents/communities (Lewthwaite et al., 2015). Incorporation of culturally relevant

content and resources to positively portray the Indigenous values and knowledge also allows

teachers to embed respect and appreciation of others in all students and thus foster social

inclusiveness (Loreman, 2010). By focussing on good behaviour and cultural worthiness,

CRPs allow positive reinforcement in Indigenous students, thus fulfilling their need for

belongingness and positive self-identity (Rose, 2015). I strongly believe that nourishment of

4
 18918928_102085_2H2018_Assessment1_Option1

this student-teacher “interpersonal space” increases social competence in Indigenous students

for their holistic development (Lewthwaite et al., 2015, p. 155).

Within Australia, the trends in policies and reforms reinforce the Indigenous values to

foster a “culture of engagement and collaboration” with Indigenous communities (Hunt,

2013, p. 14). The National Aboriginal Educating Policy [AEP] 1989 and NSW Aboriginal

Education and Training Policy [NAEP] 2008, both emphasise on the “involvement of

Aboriginal and Torres Strait Islander people in educational decision making” to support

Indigenous education (NSW Department of Education, 2008). The policies suggest

collaboration with parents/communities and Aboriginal Education Consultative Groups

(AECGs), to ensure engagement and learning in Indigenous students. They also suggest the

adoption of supportive school practices to meet their specific learning needs, promote

wellbeing, positive self-identity and attendance. The use of culturally constructed, responsive

pedagogies is also emphasised in government policies and strategies. For instance, NAEP

2008, which was introduced to inform teaching practice, lays emphasis on collaboration with

AECGs to adopt CRPs. It also supports “integrated use of differentiation, individualised

learning plans, quality teaching practice, curriculum and assessment tools” and “exhibition of

high expectations” for inclusive educational opportunities in Indigenous students. The

National Aboriginal and Torres Strait Islander Education Strategy [NATSIES] 2015, also

looks at “culturally inclusive, responsive personalised approaches” as its priority areas for

Indigenous education (Education Council, 2015).

To bring these policies into action, The National Indigenous Reform Agreement

[NIRA] 2008 was signed by all states to work with Indigenous communities for improvement

in Indigenous literacy and numeracy, engagement, retention and teaching practices (DPMC,

5
 18918928_102085_2H2018_Assessment1_Option1

2018). NATSIES 2015 also builds on the commitments in AEP and prioritizes community

engagement (Education Council, 2015). Based on these policies, to ensure attendance and

retention for Indigenous students in remote areas The Remote School Attendance Strategy

was established in 2014. This strategy focusses on collaboration with local Indigenous people

and families for the development of culturally appropriate strategies (DPMC, 2015). To

enhance the engagement capacities of Indigenous families, programs like, Parental and

Community Engagement, Aboriginal Parental Engagement Program, Parents/Families as

First Teachers, The Home Instruction Program for Preschool Youngsters, and Indigenous

Parent Factor, are in practice (Higgins & Morley, 2014). In addition to these, Australian

Professional Standards for Teachers [APST], introduced to reinforce the recommendations of

these policies for improvement in contemporary teaching quality, are in action (Australian

Institute for Teaching and School Leadership [AITSL], 2011). With a focus on improving

Indigenous education, standards require teachers to demonstrate a broad knowledge and

understanding of Indigenous cultures in their daily practice (standard 1.4.1; 2.4.1), design and

implement CRPs and relevant teaching strategies (1.4.2), demonstrate knowledge/provide

opportunities for understanding of Indigenous cultures (2.4.1; 2.4.2) and engage in

collaborative relationships with parents/carers for effective teaching and learning (3.7)

(ATSL, 2011).

However, despite the government efforts, available research and the significant role

played by Indigenous parents/community and teachers/schools in student retention and

academic achievement, a “silent apartheid” still exists in Indigenous education (Rose, 2015,

p. 62). Ignorance and unawareness of Indigenous cultures in teachers not only results in the

use of derogatory statements and teaching illegitimate Indigenous content but builds

dysfunctional relationships between teachers and Indigenous students/communities, as well

6
 18918928_102085_2H2018_Assessment1_Option1

as Indigenous and non-Indigenous students (Shay, 2015). This cultural incompetency further

implies inferiority which is detrimental to academic success and holistic development of

Indigenous students (Shipp, 2012). Therefore, I believe that it is imperative for existing as

well as beginning teachers like me to engage with Indigenous communities and Elders,

develop a deep understanding of Indigenous cultures and interlinked needs of our Indigenous

students, and shape our perspectives and pedagogies to reflect, respect and be responsive

towards Indigenous knowledge and values.

In order to build positive functional relationships with Indigenous communities,

provide equitable educational opportunities and retain our Indigenous students in education, a

collective effort by the school and teachers is essential. Though I currently have limited

knowledge about Indigenous cultures and their needs, I believe that this can be implemented

by constructing safe and positive learning environments for the students (De Nobile et al.,

2017). High expectations from Indigenous students are linked with positive student-teacher

relationships, increased educational engagement and retention in schools (Sarra, 2012). A

high expectation classroom can be built by taking the role of a facilitator, setting up explicit

instructional strategies, communicating learning intentions and success criteria, defining

goals and reviewing them, using positive reinforcement, giving constructive feedback, and

linking student progress to motivation and achievements (De Nobile et al., 2017). Supportive

classrooms can be constructed by fulfilling the Indigenous need of belongingness (De Nobile

et al., 2017). In a science classroom, contributions made by Indigenous people to science and

society can be displayed to generate a positive Indigenous identity (Shay, 2015). For instance,

David Unaipon’s contribution to perpetual motion, Mibu Fischer’s to marine science and Jen

Cambell’s to human genetics, will enable Indigenous students to see role models from their

7
 18918928_102085_2H2018_Assessment1_Option1

own communities, generate positive self-identity and thus motivate them for success

(Lewthwaite et al., 2015).

In addition, local AECGs can be contacted to get in touch with Indigenous Elders and

Community members to further support Indigenous students (NSW Board of Studies, 2008).

With the guidance and support from the community, teachers can expand their understanding

of Indigenous scientific knowledge and represent it in classrooms through relevant teaching

resources/activities. Units in science can be designed and relevant resources included in

collaboration with the Indigenous Elders and community members. For instance, Elders from

the community can be invited to share their knowledge of Indigenous research methodology,

share dreaming stories like Emu in the sky as part of their astronomical knowledge, and

stories about turtle power for understanding the patterns of wildlife (Knight, 2016). Elders

can be invited for building native bush tucker gardens with students, share their traditional

use and role of Indigenous cultures in sustaining ecological biodiversity. Engaging the

students by linking the content with Indigenous history and cultures not only enables them to

experience Indigenous traditions but also show relevance and real-life implications of science

(Lewthwaite et al., 2015).

With the contributions and agreement of Indigenous parents, personalised learning

plans (PLPs) can be designed to support Indigenous students (Buckskin, 2015). These can

help the teacher, parent and student, to identify the strengths, engage in planning meaningful

learning goals and map an educational pathway for success and development of the student

(Loreman, Deppeler & Harvey, 2011). While I agree with this strategy, I believe that to

change the discourse around Indigenous education to positive and empowering conversations,

generation of an inclusive classroom is essential. To support the different learning styles and

8
 18918928_102085_2H2018_Assessment1_Option1

needs of all students in the class (including Indigenous students), PLPs can be used under the

umbrella of Universal Design of learning (UDL) (Loreman et al., 2011). This means

designing the lessons to include multiple modes of representation, expression, and

engagement to address the differential learning needs and foster improved educational

outcomes for all students (Meyer, Rose & Gordon, 2014). Depending upon the context of the

classroom, teachers can adopt relevant pedagogies from ‘Eight ways’ and ‘Quality teaching’

framework to assess students’ existing knowledge base, sequentially build learning, allow

reflection, develop critical thinking skills and establish real-life connections (Yunkaporta &

McGinty, 2009; Gore, 2007). By doing so, I think the western and Indigenous ways of

teaching and learning can be amalgamated to address the diverse needs of students, generate

positive self-identities and build a socially inclusive classroom based on respect and

appreciation of others.

To conclude, despite a plethora of policies and reforms, little has changed for

Indigenous education in Australia. While the government reports offer some encouragement,

a lot still needs to be done to close the gaps. Developing relationships, valuing Indigenous

people and culture, involving them in teaching and learning, and using CRPs is paramount for

overcoming deficit discourse around Indigenous education and moving beyond addressing

inequalities (Price, 2015). As a facilitator of knowledge, I have a huge responsibility to be,

both academically equipped and culturally competent to dispel the myths and stereotypes

around Indigenous education. With the guidance and support of Indigenous communities, I

can attempt to address the diverse needs of Indigenous students and generate awareness to

promote the true culture, history, knowledge, and uniqueness of Indigenous Australian

people.

9
 18918928_102085_2H2018_Assessment1_Option1

REFERENCES

Australian Bureau of Statistics. (2018, February). Schools, Australia, 2017 (no. 4221.0). Retrieved

from

http://www.abs.gov.au/AUSSTATS/abs@.nsf/Lookup/4221.0Main+Features12017?OpenDo

cument

Australian Curriculum, Assessment and Reporting Authority (2018). National Report on Schooling

in Australia 2016. Retrieved from https://www.acara.edu.au/docs/default-source/default-

document-library/national-report-on-schooling-in-australia-

20160fa012404c94637ead88ff00003e0139.pdf?sfvrsn=0

Australian Institute for Teaching and School Leadership. (2011). Australian professional standards

for teachers. Retrieved from http://www.aitsl.edu.au/docs/default-source/apst-

resources/australian_professional_standard_for_teachers_final.pdf

Buckskin, P. (2015). Engaging Indigenous students: the important relationship between Aboriginal

and Torres Strait Islander students and their teachers. In K. Price (Ed.), Aboriginal and

Torres Strait Islander education: An introduction for the teaching profession (pp.174-191).

Port Melbourne, Australia: Cambridge University Press.

Burridge, N., & Chodkiewicz, A. (2012). An Historical Overview of Aboriginal Education Policies

in the Australian Context. In S.R. Steinberg, N. Burridge & Frances Whalan (Eds.),

Indigenous Education: A Learning Journey for Teachers, Schools and Communities (pp.11-

22). Rotterdam: Sense Publishers. Retrieved from

https://ebookcentral.proquest.com/lib/uwsau/reader.action?docID=3034780&query=

Chenhall, R., Holmes, C., Lea, T., Senior, K., & Wegner, A. (2011). Parent–school engagement:

exploring the concept of ‘invisible’ Indigenous parents in three North Australian school

communities. Darwin: The Northern Institute, Charles Darwin University. Retrieved from

https://bit.ly/2L8fhKH

10
 18918928_102085_2H2018_Assessment1_Option1

De Nobile, J., Lyons, G., & Arthur-Kelly, M. (2017). Positive learning environments: Creating and

maintaining productive classrooms (1st ed.). Australia: Cengage learning.

Department of Prime Minister and Cabinet. (2018). Closing the Gap Prime Minister’s Report 2018.

Commonwealth of Australia. Retrieved from

https://closingthegap.pmc.gov.au/sites/default/files/ctg-report-2018.pdf?a=1

Department of Prime Minister and Cabinet. (2015). The Remote School Attendance Strategy 2014.

Retrieved from https://www.pmc.gov.au/sites/default/files/publications/remote-school-

attendance-strategy-interim-progress-report.pdf

Dobia, B., & O'Rourke, V. (2011). Promoting the Mental Health and Wellbeing of Indigenous

Children in Australian Primary Schools. Canberra, A.C.T.: Commonwealth of Australia.

Retrieved from https://www.kidsmatter.edu.au/sites/default/files/public/promoting-mental-

health-wellbeing-indigenous-children.pdf

Education Council (2015). The National Aboriginal and Torres Strait Islander Education Strategy

2015. Retrieved from

http://www.scseec.edu.au/site/DefaultSite/filesystem/documents/ATSI%20documents/DECD

__NATSI_EducationStrategy.pdf

Gay, G. (2010). Culturally responsive teaching: Theory, research, and practice (2nd ed.), New York.

Teachers College Press. Retrieved from www.books.google.com.au

Gore, J. (2007). Improving pedagogy: The challenges of moving teachers toward higher levels of

quality teaching. In J. Butcher & L. McDonald (Eds.), Making a difference: Challenges for

teachers, teaching, and teacher education (pp. 15-33). Rotterdam, The Netherlands: Sense

Publishers.

Herbert, J. (2015). Delivering the promise: empowering teachers to empower students. In K. Price

(Ed.), Aboriginal and Torres Strait Islander education: An introduction for the teaching

profession (pp.21-34). Port Melbourne, Australia: Cambridge University Press.

11
 18918928_102085_2H2018_Assessment1_Option1

Higgins, D., & Morley, S. (2014). Engaging Indigenous parents in their children’s education.

(Resource sheet no. 32). Retrieved from https://www.aihw.gov.au/getmedia/277aadfe-f766-

42ed-b93b-86da29d1917e/ctgc-rs32.pdf.aspx?inline=true

Hunt, J. (2013). Engaging with Indigenous Australia—exploring the conditions for effective

relationships with Aboriginal and Torres Strait Islander communities. (Issues paper no. 5.)

Retrieved from https://www.aihw.gov.au/getmedia/7d54eac8-4c95-4de1-91bb-

0d6b1cf348e2/ctgc-ip05.pdf.aspx?inline=true

Keddie, A. (2011). Educating for diversity and social justice. Professional Educator, 10(3), 27-30.

Retrieved from

http://search.informit.com.au.ezproxy.uws.edu.au/fullText;dn=187539;res=AEIPT

KidsMatter. (2014). Engaging with Aboriginal and Torres Strait Islander communities: Supplement

to the KidsMatter Primary Action Team Handbook. Commonwealth of Australia. Retrieved

from

https://www.kidsmatter.edu.au/sites/default/files/public/Handbook_engaging_with_web.pdf

Knight, A. (2016). Five ways Indigenous science explains the world. Retrieved from

https://blog.csiro.au/five-ways-indigenous-science-is-helping-us-understand-the-world-

around-us/

Lewthwaite, B. E., Osborne, B., Lloyd, N., Boon, H., Llewellyn, L., Webber, T.,…Wills, J. (2015).

Seeking a pedagogy of difference: What aboriginal students and their parents in North

Queensland say about teaching and their learning. Australian Journal of Teacher Education,

40(5), 130-159. Retrieved from http://dx.doi.org/10.14221/ajte.2015v40n5.8

Loreman, T., Deppeler, J., & Harvey, D. (2011). Inclusive education: Supporting diversity in the

classroom (2nd ed.). Crows Nest, Australia: Allen and Unwin.

12
 18918928_102085_2H2018_Assessment1_Option1

Loreman, T. (2010). Essential inclusive education-related outcomes for Alberta preservice teachers.

The Alberta Journal of Educational Research, 56(2), 124-142. Retrieved from

http://ajer.journalhosting.ucalgary.ca/index.php/ajer/article/viewFile/806/772

Meyer, A., Rose, D. H., & Gordon, D. (2014). Universal Design for Learning: Theory and practice

(1st ed.). Wakefield, MA: CAST Professional publishing. Retrieved from

https://ebookcentral.proquest.com/lib/uwsau/reader.action?docID=4603679&query=

Niesche, R. & Keddie, A. (2014). Issues of Indigenous representation: white advocacy and the

complexities of ethical leadership. International Journal of Qualitative Studies in Education,

27(4), 509-526. doi: 10.1080/09518398.2013.771223

NSW Board of Studies. (2008). Working with Aboriginal communities - A guide to community

consultation and protocols. Retrieved from https://ab-ed.nesa.nsw.edu.au/files/working-with-

aboriginal-communities.pdf

NSW Department of Education (2008). Aboriginal Education and Training Policy: Turning policy

into action. Retrieved from https://education.nsw.gov.au/policy-library/policies/aboriginal-

education-and-training-policy

Price, K. (2015). A brief history of Aboriginal and Torres Strait Islander education in Australia. In K.

Price (Ed.), Aboriginal and Torres Strait Islander education: An introduction for the teaching

profession (pp.1-17). Port Melbourne, Australia: Cambridge University Press.

Productivity Commission. (2016). Education and training. Overcoming indigenous disadvantage:

Key indicators 2016. Retrieved from http://www.pc.gov.au/research/ongoing/overcoming-

indigenous-disadvantage/2016/report-documents/oid-2016-chapter7-education-and-

training.pdf

Purdie, N., & Buckley, S. (2010). Closing the gap: School attendance and retention of Indigenous

students (Issues Paper No. 1). Retrieved from

13
 18918928_102085_2H2018_Assessment1_Option1

http://www.aihw.gov.au/uploadedFiles/ClosingTheGap/Content/Publications/2010/ctg-

ip01.pdf.

Rogers, J. (2015). Education: heart business. In K. Price (Ed.), Knowledge of life: Aboriginal and

Torres Strait Islander Australia (pp. 166-181). Port Melbourne, Australia: Cambridge

University Press.

Rose, M. (2015). The 'silent apartheid' as the practitioner's blindspot. In K. Price (Ed.), Aboriginal

and Torres Strait Islander education: An introduction for the teaching profession (pp.66-82).

Port Melbourne, Australia: Cambridge University Press.

Sarra, C. (2012). Reflections of an Aboriginal school principal on leading change in an Aboriginal

School: Australia. In T. Wrigley, P. Thompson & B. Lingard (Eds.), Changing Schools:

Alternative ways to make a world of difference (pp. 61-70). Oxon: Routledge

Shay, M. (2015). The perceptions that shape us: Strengthening indigenous young people’s cultural

identity in flexi school settings. In T. Ferfolja, C.J. Diaz & J. Ullman (Eds.), Understanding

sociological theory for educational practices (pp. 93-109). Australia: Cambridge University

Press.

Shipp, C. (2012). Why Indigenous perspectives in school?: A consideration of the current Australian

education landscape and the ambiguities to be addressed in literacy teaching. English in

Australia, 47(3), 20-24. Retrieved from

http://search.informit.com.au.ezproxy.uws.edu.au/fullText;dn=197341;res=AEIPT

Yunkaporta, T., & McGinty, S. (2009). Reclaiming Aboriginal knowledge at the cultural interface.

Australian Educational Researcher, 36(2), 55-72. Retrieved from

https://link.springer.com/article/10.1007/BF03216899

14