Breaking the Barrier

Like any effective pedagogy, teaching Aboriginal and Torres Strait Islander perspectives
together with an inclusive Australian history requires a comprehensive approach;
allowing students to engage deeply with prospective content. Beyond such an approach
however, one must also, in accordance to relevant AISTL standards and curriculum
requirements, deliver said content in ways which foster ethical and intercultural
understanding. A marriage of this complexity requires determined actions should one
wish to present accurate and transformative notions pertaining to Aboriginal and Torres
Strait Islander people and an inclusive Australian history. Notably however, nonIndigenous teachers engaging with these ideas will encounter resistance from barriers
including, but not limited to, those of historical, societal and individual origin. It is these
barriers which drive the discussion of the ensuing essay. Identifying and addressing
these barriers with respect to ones professional and curriculum obligation, will
demonstrate that, if such barriers are met with knowledge, self-analysis and confidence,
there awaits a stronger, more just and proud nation for all; built upon those with the
courage to break the barrier.
When analysing the human history of the Australian continent, Western influence
is but a tiny blip in its history (Price, 2012). However, the national identity formed
during this tiny blip time period is responsible for virtually all of its master narrative;
the popular Australian story (Berger & Lorenz, 2008). Such disparity presents a
powerful barrier for non-Indigenous teachers seeking to encourage an inclusive society
and implement teachings of the Aboriginal and Torres Strait Islander people. To battle
such a dominant narrative, one must be prepared to confront the harsh realities of
colonial Australia and any negative reactions from those who hold the master narrative

emotionally close. This contrasting dialogue; a chasm between histories, is typified by

Lake & Reynolds (2010) who suggested the national self-image derived from the
noble pioneer and Anzac is held proudly but it is at odds with the history of Indigenous
dispossession and war. Furthermore, McKenna (2007) stated that in the Anzacs the
national identity was further developed and embellished. Appropriate to pedagogy,
students without a critical perspective on identity may view full history as an insult to
Anzacs and the nation (ODowd, 2010). This notion highlights the need for one to instil
a solid foundation of understanding within students should one wish to facilitate
productive discussion and implement an inclusive history. For example, the year 4
History content descriptor states: Sequence historical people and events (ACHHS081)
which, depending on ones origin for the sequence (based upon a master narrative
perhaps), may vastly differ to another. Important to this discussion, historical barriers
can be witnessed in the Federal Constitution (1901) which institutionalised the
concept of Indigenous people as other to Australianness (ODowd, 2011). This
historical ethnocentricity to this day runs through othering (MacNaughton & Davis
2001). Pertinent to more general societal attitudes, many post-colonial theorists consider
othering as key to the maintenance of racist ideologies (Ghandi, 1998).
By definition, society permeates all levels of a population. If examining
Australias current macro-societal interpretation of civilisation, one would likely observe
priority of economic and technological ideologies. Meanwhile, within the same country
is an oppressed and significantly disadvantaged culture (Woods, 1994) whose
civilisation is defined by an innate respect for the land and the unity of a people
governed by a sophisticated societal structure, whereby elders assume a sagacious role;
not as a forgotten voice of yesterday. Whilst one may argue this notion as a generalised

and a cynical juxtaposition, one may suitably reply that given such an imbalanced
representation of core philosophies within a society, one is obligated to give voice to an
inclusive Australian history. And, as McIntosh (1990) proposed to redesign social
systems we need first to acknowledge their colossal unseen dimensions. Ultimately, this
voice would allow, through less resistant attitudes, greater engagement for nonIndigenous teachers to teach within contemporary Australian society. Furthermore,
acknowledging this stance would spotlight the damages done to an entire culture and,
important for pedagogy, provide a strong catalyst for implementing concepts of
sustainability and inclusive history. The micro-society (community) also presents
barriers to implementing teachings of Aboriginal and Torres Strait Islander people and
inclusive Australian history. For example, (ODowd, 2010) proposed that conversations,
including those casual in nature, may influence views and constructions of the world.
The views on race may be formed by limited information, yet assumed as normal
(ODowd, 2010). This barrier is one which carries particular weight for non-Indigenous
teachers within rural communities as often students are frequently cut off from the
cultural and social capital of the large cities (Corbett, 2007). Subsequently, one may be
part of a community who do not want this past voiced and so one becomes reluctant
to teach it. (Wilson-Millar et al 2005).
Whilst the very concept of society implicates those residing within, one can
argue that agents of change begin with only one: the individual. Therefore, any process
of development must be owned on some personal level. It is this individual perspective
from which a common teaching barrier emanates: white privilege. Highlighting the
significant notion of white privilege, appropriately taken from the individual perspective
of McIntosh (1990), is the description of (her) schooling as giving no training in

seeing myself as an oppressor, as an unfairly advantaged person, or as a participant in a

damaged culture; rather (was) taught to see myself as an individual whose moral state
depended on her individual moral will. Pivotal to todays cultural Australian landscape,
white privilege is a governing force behind Indigenous issues within Australia, and
subsequently holds restrictive influence over non-Indigenous peoples cultural
awareness more generally; including teachers. Understanding this phenomenon involves
engaging with ideas surrounding white privilege as describing white privilege makes
one newly accountable (McIntosh, 1990). Having established this new accountability,
one thus begins a process of acknowledging and owning ones individuals cog in the
machine of white hegemony in Australia. This simplistic analogy however must be
tempered by the recognition that this position is a constructed product of local,
regional, national and global relations past and present (Frankenberg, 1993). Such a coconstruction for this whiteness moniker can be viewed as the production and
reproduction of dominance rather than subordination, normativity rather than
marginality, and privilege rather than disadvantage (Frankenberg, 1993). Importantly,
when one gains this perspective, a useful step is taken towards breaking down those
barriers located within the individual; resulting in benefits twofold. First, it helps one
challenge current identity classification in that people generally continue to classify
themselves as they traditionally have been, which behind this principle lies the
expectation that they will take themselves racially to be what they naturally are
(Goldberg, 1993). Second, and crucial to implementing pedagogy, such a step assists one
to communicate similar understandings to others; a fundamental cornerstone for
teaching.

Making others uncomfortable in their Racism is one way of encouraging them to

take a stance against it (Anzaldua, 1990). To realise this method in the classroom
however, one must first facilitate a classroom environment whereby students are
positioned to explore these ideas in sometimes confronting ways. Furthermore, one must
also ensure inclusive considerations sensitive to age, maturity, peer dynamics and
cultural backgrounds are given to all within the classroom. Additionally, one must
present ideas personalised to students; achieved by contextual framing in allowing
students to relate to the issues presented, such as through family or childhood. One such
framing could include, in line with Recommendation 8a of the Bringing Them Home
report (1997), presenting the history of forcible removal of Indigenous children.
However, it is important when teaching about the Stolen Generations to treat the issues
sensitively, especially when it may be a family matter for some students (Price, 2012).
To overcome the previously mentioned barriers in the education system, one
proposes a community-based approach, designed to challenge attitudes more widely.
Such a challenge is supported by the Australian Institute for Teaching and School
Leadership (AITSL) mandatory standards 1.4 and 2.4. The Proficient perspective
highlights developing collaborative and expansive programs, a strategy which holds
considerable influence in shifting those wider attitudes perpetuated by the master
narrative. Price (2012) supports this notion as in developing educational initiatives
through a collaborative process, good teachers, including pre-service teachers, as a direct
result of their engagement with communities, are likely to reach a point where they
begin to question the very notion of closing the gap. Furthermore, this could suggest
that the very act of engagement is beginning to influence teacher thinking (Price, 2012)
and subsequently transform the education system more wholly.

To transcend specificities of culture, one must realise that these barriers are not and
Australian issue, but rather a human issue. Moving forward with this sentiment, one sees
it fitting to conclude with a pivotal notion from the 2008 Melbourne Declaration, which
proposed that all young Australians become active and informed citizens. If this
proposition is realised, then an inclusive history is already being written.

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