Introduction

The following reflective portfolio will explore my own cultural identity and standpoint
to develop a deeper understanding of my own beliefs, values and dispositions in
relation to Aboriginal and Torres Strait Islander cultures and learners, and how this
will influence my practices as a teacher including how I will create a culturally safe
classroom, connect with wider Indigenous communities, source and select
resources, and communicate with the school community.

Understanding who I am as a teacher

When I was quite young (about up to the age of ten) I always saw myself as
Australian, a normal Australian. In my mind, a normal Australian being a white
person with British or Celtic ancestry. It wasnt that I didnt view Aboriginal or Torres
Strait Islander people as Australian, but more of an Australian of the past. I can see
now that whether consciously or not, I believed that present Indigenous Australians
just assimilated in to white Australian culture and pretexts, and that their own culture
was null and void. As horrible as that view sounds, at this young age, with the
information I had available to me and the education I received from school, family
and friends, it seemed so normal to me. This idea of Indigenous Australians is far
and wide reaching. Philips and Lampert (2012) assert that for Indigenous People,
their stories are not represented as Australian stories if they are represented at all.
They suggest that in schools, Indigenous people are represented as remnants of a
static past, holders of an exotic culture, or assimilated (Introductory Indigenous
Studies in Education, p. 21). This is without a doubt the representation of Indigenous
Australians that I was given in my own schooling.

I was educated from a very Eurocentric perspective. I was told that Australia was
colonised by the British, and that we saved Indigenous Australians by bringing
civility to savages. The perspective that I was taught was riddled with so many
essentialised misrepresentations of Indigenous Australians, misrepresentations that
have been institutionalised and normalised throughout the past two hundred and fifty
years (Philips & Lampert, 2012). The education I received played a major part in my
own perspectives and beliefs, although I think the fact that I had many Indigenous
Australian friends and people around me, these views and perspectives were
constantly being questioned and I found it difficult to marry these perspectives and
my own reality.

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Since being at University and engaging in units of study around Indigenous
perspectives and culture, I have had to re learn Australian history. I have had to
accept that there is no such thing as White history and Black history being
separated. It is these histories combined that creates Australian History (Philips &
Lampert, 2012), and therefore my own history and past that I need to come to terms
with and accept. Philips and Lampert (2012) suggest that history is foundational to
how we think of ourselves in the present even though at a conscious level it may
seem possible to forget, or diminish, the significance of particular events if we are
advantaged by this forgetting (Introductory Indigenous Studies in Education, p. 61). I
think this is a powerful statement and makes me realise that no matter how
uncomfortable or uneasy my Australian history makes me, it is remembering this
history that will allow me to continue to be self-reflective and critically analyse my
own views, values and beliefs. It is this self-reflection and analysing that has led me
to create new beliefs and standpoints, worldviews that will influence my teaching and
me as a teacher in profound ways.

Philips and Lampert (2012) remark that the suggestion and assumption that there is
an inherent cultural opposition between Indigenous and non-Indigenous Australians
has created a taken-for-granted social belief that this difference is a failing on behalf
of Indigenous peoples to assimilate (Introductory Indigenous Studies in Education, p.
60). I believe that it is my responsibility as a teacher to encourage students, and give
them the space, to rethink and reflect on these institutionalised views. It is this belief
that will make me endeavour to consider Indigenous Australian perspectives, and to
not only include them in my teaching of History and Geography, but to consider
Indigenous Australian perspectives on all knowledge and learning. Indigenous
knowledge and culture should be valued outside of what white people accept from
their Eurocentric point of view (such as History). There is Indigenous knowledge and
perspectives to be shared and valued in all aspects of education -science, math,
language, geography, physical education and the arts are not white, European
inventions and embedding Indigenous perspectives and knowledge in these areas is
something that I as a teacher believe is important. I also think that Indigenous
approaches to education are very important, as education itself is not a white,
European invention. These approaches, or ways of learning can include learning by
narrative, learning through symbols, images and metaphor, working non-verbally

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with self-reflective, hands on methods, and connecting learning to local values,
needs and knowledge (Edith Cowan University, 2012)

Understanding protocols, respect, relationships and reconciliation

Phillips and Lampert assert that schools contribute to the ways in which we see
ourselves and our connections to others, and that what we experience in the
classroom assists to develop ideas about our role in Australian society (Introductory
Indigenous Studies in Education, 2012, p. 21). In response to this, teachers have a
great responsibility to their Indigenous students, starting with creating a culturally
safe classroom.

Cultural safety is a concept that emerged in the late 1980s as a framework for the
delivery of more appropriate health services for the Maori people in New Zealand.
More recently it has become recognised as a concept that should be embedded in
many services provided to Indigenous Peoples across the world (Faculty of Health -
Queensland University of Technology, 2013). Creating a culturally safe classroom in
Australia goes beyond recognising differences and diversity, calling for teachers to
acknowledge, respect and accommodate cultural differences and diversity (National
Aboriginal and Torres Strait Islander Health Workers Association, 2016).

To create a culturally safe environment in a classroom setting, there are several

principles that should act as guidelines for teachers. These are:

Aboriginal and Torres Strait Islander self-determination

Social and restorative justice
Equity
Equal and negotiated partnership between Indigenous and non-Indigenous
Australians
Transparency
Accountability
Cultural contextuality

(National Aboriginal and Torres Strait Islander Health Workers Association, 2016).

In my own practice, these principals will mean not speaking for or doing for
Indigenous Australian students that are in my class. As a non-Indigenous teacher, it
would be remiss of me to try to speak for Indigenous Australian in terms of telling

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them what they need, what they should do or how they should go about getting or
doing it. Part of being successful in promoting self-determination as a teacher is to
have negotiated and equal partnerships between myself and my Indigenous
students, as well as similar partnerships with Indigenous staff members and those in
the wider Indigenous community.

Social justice is a very important aspect of creating a culturally safe classroom as it

is through this sphere that I should be combining theory with practice and ensuring
that my at home self is aligned with my teacher self. This means knowing the right
thing to say, but also knowing and understanding why it is the right thing to say. It
means being self-reflective and critical of my thoughts and behaviours, and being
willing to accept the hypocrisies and double standards in my own beliefs and
practices (Philips & Lampert, 2012).

For me, in terms of curriculum, pedagogy and assessment, creating a culturally safe
classroom means selecting educational resources and programs that have been
developed by Indigenous Australians. By doing so, I can at least begin to ensure that
the models of Indigenous education they adopt have been properly endorsed and
have Indigenous authority (Philips & Lampert, 2012). In my view, this is all part of
promoting self-determination by ensuring Indigenous People have the authority in
the education of their children.

As stated earlier, engaging in meaningful partnerships with the wider Indigenous

community plays a large role in creating a culturally safe classroom, and the ability to
connect with these communities is vital to the success of this. There are several
ways I can connect with local and wider Indigenous communities, beginning with the
families of Indigenous students in my classroom. Engaging with these families can
open many doors to connecting with the wider Indigenous community through finding
out what land or nations these students and families have connections to. Other
ways I can connect with the local Indigenous community is through contacting the
Local Aboriginal Land Council (LALC) and the Local Aboriginal Education
Consultative Group (LAECG). Both groups can help with information about
Traditional Custodians of my area, and with connecting me to elders and other
groups. (Belonging, Being and Becoming Commonwealth of Australia, 2009)

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Identifying suitable materials
Per Philips and Lampert (2012), it can be quite common within teachers and the
education sector to believe in Indigenous justice without knowing how to
demonstrate this in a classroom, and without the hard work required to remedy
uncertainty on the teachers part, classroom teaching can become a worrisome
reality for both Indigenous and non -Indigenous students. Teachers need to have a
clear understanding of the values and information they are transmitting into the
classroom (p. 85).

Identifying and selecting appropriate resources to use in the classroom is an

important factor in determining the success of teaching that holds embedded
Indigenous perspectives. According to Philips and Lampert (2012), one of the best
ways of selecting appropriate resources that will help a teacher to successfully
embed Indigenous perspectives in to their teaching is to look at who has developed
the resource. By choosing programs or resources that have been developed by
Indigenous Australians, teachers can begin to ensure that they have been properly
endorsed with Indigenous authority and will show an Indigenous perspective (Philips
& Lampert, p. 87). Some other criteria for selecting an appropriate resource are
looking at how and why the resource was produced, how Indigenous Australians are
represented in the resource, and ensuring that this permission has been granted for
the use of this resource (Queensland Studies Authority, 2007).

I have chosen to critique the Indigenous Seasonal Calendars as a resource that is

suitable for use within the classroom (See resource here:
https://www.csiro.au/en/Research/Environment/Land-
management/Indigenous/Indigenous-calendars/About-the-calendars ). There are ten
different calendars that are specific to different areas around Australia. This resource
was developed by the Commonwealth Scientific and Industrial Research
Organisation (CSIRO) in collaboration with a range of Indigenous groups and
communities within the region of each specific area (Commonwealth Scientific and
Industrial Research Organisation, 2017). This means that the information is true and
correct per the Indigenous groups of these areas, with their knowledge being drawn
upon giving this resource Indigenous authority. In regards to how this resource can
be used in a classroom, there are many curriculum areas where it could be used to
embed Indigenous perspectives.

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 Year Level Learning Area Content descriptor Calendar use
Science Daily and seasonal linking the
Foundation changes in our changes in the
environment affect daily weather to
everyday life the way we
(ACSSU004) modify our
behaviour and
dress for different
conditions,
including
examples from
different cultures

investigating
how changes in
the weather
might affect
animals such as
pets, animals that
hibernate, or
migratory animals

learning how
Aboriginal and
Torres Strait
Islander concepts
of time and
weather patterns
explain how
things happen in
the world around
them
HASS How the present, past describing the
Yr One and future are daily and
signified by terms seasonal weather
indicating time, as of their place by
well as by dates and its rainfall,
changes that may temperature,
have personal sunshine and
significance, such as wind, and
birthdays, comparing it with
celebrations and the weather of
seasons other places that
(ACHASSK029) they know or are
aware of
comparing the
Aboriginal or
Torres Strait
Islander Peoples

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 seasonal
calendar for the
local area with
one students are
familiar with,
such as the four-
seasons calendar
derived from
Europe
Mathematics Name and order investigating
Yr Two months and seasons the seasons used
(ACMMG040) by Aboriginal
people,
comparing them
to those used in
Western society
and recognising
the connection to
weather patterns.

HASS Sequence information creating visual

Yr Three about peoples lives representations
and events of a sequence of
(ACHASSI055) events or
happenings (for
example, the
stages involved
in making
decisions in a
familiar context,
such as a
planning a class
activity, the
sequence of
seasonal
changes in
different climates)
(Australian Curriculum, Assessment and Reporting Authority, 2017)

The resource that I have selected to critique as unsuitable is a photograph retrieved

from Scootle http://collectionsearch.nma.gov.au/?object=11799&app=tlf . This
photograph was taken in 1916 on the Forest River Mission. It depicts an Aboriginal
man engaged in a Fire Ceremony. This ceremony was often used with Indigenous
communities to teach people not to steal and sometimes to punish those who had. In
the description of this photo, it says that it was taken by Herbert Basedow. The
Aboriginal community allowed him to take a photo of their usually private ceremony

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in reciprocation to him showing them a slideshow of other missions. Personally, I
think that considering this photo was taken on a mission, there was possibly a
certain amount of duress that this man was under to perform for Basedow. I also
believe that even if the permission was wholly given to take this photo, the intention
was never to have it released on the internet worldwide, let alone to have it used in
an educational context where non-Indigenous teachers could use it without having
the wholly knowledge of the purpose of this ceremony. I think that if this image was
to be used, there would need to be permission granted from the Oombulgurri
community (previously the Forest River Mission) and that there would need to be an
Aboriginal Australian present to offer their knowledge of the ceremony.

Embedding Indigenous perspectives in curriculum

Newsletter entry:

Dear Parents/Guardians,

This term in Prep as part of our HASS studies, we will be looking at the Aboriginal
Country on which the school is located and why Country/Place is important to
Aboriginal People. Our area being the Sunshine Coast, this is the Gubbi Gubbi/Krabi
Krabi Peoples Country. During this unit, we will be exploring different of the Sunshine
Coast, learning about its history from an Indigenous perspective, and having guest
speakers coming to talk to the students about their histories in and connections to
the Country. Learning about local Aboriginal and Torres Strait Islander
Country/Places is a part of the Australian Curriculum for Prep/Foundation year.
Australian Curriculum Prep HASS - Content Descriptor: The Aboriginal or Torres
Strait Islander Country/Place on which the school is located and why Country/Place
is important to Aboriginal and Torres Strait Islander People (ACHASSK016). Our
school believes that beyond this, learning about the traditional owners of the land,
and about their histories and culture at this young age sets students up to be able to
broaden their perspectives and ideas about and around Indigenous peoples and
Australia as a country. Embedding Indigenous studies and perspectives in learning is
important for both Indigenous and non-Indigenous students, and having these
connections to the wider Indigenous community makes for a strong, respectful and
trusting relationship. Before we begin this unit, we will be asking for the input of our

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parents and guardians. If you have any questions or would like to be involved in any
way, please contact your class teacher.

Justification for providing newsletter

There are so many reasons why it is important to provide parents with information
regarding their childs education, no matter the content or idea that is being explored.
Strong communication is key when it comes to building strong relationships and
school communities (Graham-Clay, 2005). Epstein, (1995) describes communication
as one of the six ways in which parents can be involved in their childs education.
Parents have a right to know how their children are being educated, and why they
are being educated in this way. Particularly when it comes to Indigenous studies in
Australia, there is a great need for strong, clear communication as the topic can be
very volatile, intimidating or confronting for both Indigenous and non-Indigenous
Peoples, and some parents may have some very strong feelings about what the
child is being involved in around this learning area. Having a clear, open dialogue
about these issues is the best way sort them out and move on with learning.

It is especially important to engage with Indigenous parents and families in regards

to their childs learning, particularly in Indigenous studies, and to have their
involvement in presenting information and the learning process. Philips and Lampert
(2012) suggest that strong Indigenous community voices are required to allow
Indigenous Peoples to have autonomy and authority over the learning of their
children and the teaching of their culture. Strong communication and relationships is
the best way to engage with Indigenous parents, families and communities to get
them involved in the classroom (p. 166).

Writing an entry in the school newsletter allows for every parent to have the same
information, without bias, and gives all parents the opportunity to engage with the
childs learning. Involving both Indigenous and non-Indigenous parents and families
in the education of all students builds relationships and strong community ties, which
results in richer, more fulfilling educational experiences for all students.

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References
Australian Curriculum, Assessment and Reporting Authority. (2017, March 9). Australian Curriculum.
Retrieved from Australian Curriculum: Languages:
http://www.australiancurriculum.edu.au/languages/rationale

Belonging, Being and Becoming Commonwealth of Australia. (2009). Engaging with Aboriginal
Communities - Where do we start? Retrieved from Australian Government:
http://files.acecqa.gov.au/files/NEL/engaging-with-aboriginal-communities1.pdf

Commonwealth Scientific and Industrial Research Organisation. (2017, March 20). About the
Indigenous Seasons Calendar. Retrieved from CSIRO:
https://www.csiro.au/en/Research/Environment/Land-
management/Indigenous/Indigenous-calendars/About-the-calendars

Edith Cowan University. (2012, May). 8 Aboriginal Ways of Learning Factsheet. Retrieved from Edith
Cowan University: https://intranet.ecu.edu.au/__data/assets/pdf_file/0016/510073/8-
Aboriginal-ways-of-learning-factsheet.pdf

Faculty of Health - Queensland University of Technology. (2013). Cultural Safety. Retrieved from
Cultral Connections for Learning - Empowering Students, Empowering Staff:
http://www.intstudentsup.org/diversity/cultural_safety/

Graham-Clay, S. (2005). Communicating with parents. The School Community Journal, 117-130.

National Aboriginal and Torres Strait Islander Health Workers Association. (2016). Cultural Safety
Framework. Retrieved from National Aboriginal and Torres Strait Islander Health Workers
Association: http://www.natsihwa.org.au/sites/default/files/publications/NATSIHWA-Scope-
of-Practice-Document-web.pdf

Philips, J., & Lampert, J. (2012). Introductory Indigenous Studies in Education. Melbourne: Pearson
Australia.

Queensland Studies Authority. (2007). Selecting and Evaluating Resources. Retrieved from
Queensland Studies Authority:
https://www.qcaa.qld.edu.au/downloads/approach2/indigenous_g008_0712.pdf

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