Essay: Option 1

Inhabited for greater than 50,000 years, the continent of Australia has always been home to the
oldest continuous culture on earth who are acknowledged as Indigenous Australian people
(DPMC, 2017; Pascoe, 2012). For Indigenous Australian people, the first recorded contact with
other people groups was recorded in 1623 through the harmonious establishment of trade routes
with Macassan sailors (Pascoe, 2012). This harmony was however not extended through the
arrival of the first fleet (British sailors) in 1788, who declared the land terra nulius meaning
land belonging to no one, and the immediate enforcement of all British law (Blakeney, 2013).
These enforcements led to colonisation and assimilation which sought to eradicate Indigenous
Australian peoples way of life through forced removal of children (Blakeney, 2013) and
introduction of westernised education (Bodkin-Andrews and Carlson, 2016). To this day, one of
the key issues facing Indigenous Australian people are the results of this assimilation, wherein
the definition of what it means to be an Indigenous Australian person incorporates: identifying
as, having the heritage of, or being accepted by Aboriginal and/or Torres Strait Islander
community (NSW AECG, 2011). Acknowledging these historical implications for Indigenous
Australian peoples identity, it is vital to ensure that Australian educators plan, prepare and
administer classroom learning which is inclusive of all cultural backgrounds. This recognition
extends to the statement of Price (Price & Hughes, 2009) that in order to elicit improved
outcomes for Indigenous Australian students we must improve the graduate attributes of our
teachers (p. v). This essay, which has been written by a white, privileged middle-class, non-
Indigenous male, will argue for the importance of supporting and empowering Indigenous
Australian students through the delivery of culturally competent and personably relatable
teaching approaches. Specifically, the factors that lead to disengagement from learning will be
discussed within the scope of educational systems and policy, before elaborating on steps that
teachers can employ to support Indigenous Australian students academic success.

In Australia, the arrival of Europeans and subsequent introduction of westernised education

brought about significant change for Indigenous Australian people, the original custodians of this
land. Regrettably, this education system employed protectionist and assimilative educational
policies which pushed different scientific, political, and social attitudes (Beresford, 2012) that
were borne out of Eurocentric epistemologies and held the intent to erase the visibility and/or
existence of Indigenous Australian peoples cultural values and practices through integration
with mainstream, white Australian education (Bodkin-Andrews & Carlson, 2016; Hogarth,
2017). Pervasively, these Eurocentric teaching approaches have existed even within Indigenous
controlled schools through the imposition of government policies that supplant Indigenous ways
of knowledge and understanding (Battiste, 1998). From this perspective, the Australian education
system inherently employs a form of institutionalised racism whereby educational policies are
rarely developed with the partnership or collaboration of Indigenous Australian people (Bodkin-
Andrews & Carlson, 2016; Prout Quicke & Biddle, 2017). The pervasiveness of this racism has,
due to the deleterious attitudes of non-Indigenous educational providers, led to the embedded
connotation of differing standards between Indigenous and non-Indigenous students (Beresford,
2012). Historically, these educational trends have had long-lasting and devastating effects for not
only the quality of education experienced by Indigenous Australian students, but also for the
construction of Indigenous Australian peoples identity (Bodkin-Andrews & Carlson, 2016).
These factors, in combination with cultural, environmental, health, social and economic factors,
that have resulted in alienation and underachievement for Indigenous Australian students
(Beresford, 2012; NSW AECG & DET, 2004; Prout Quicke & Biddle, 2017) which have caused
serious issues for learning engagement (Sarra, 2011). These issues extend towards the
embracement and expression of traditional cultural laws and teachings, scientific and artistic
expressions, and recognising what has influenced Indigenous ways of learning, knowing, and
living, both previously and currently (Bodkin-Andrews & Carlson, 2016).

In the 1960s, the increased recognition of protectionist and assimilative education as failed
policies led to an integrative direction for Indigenous Australian students (Beresford, 2012). This
direction, while still similar to assimilative education, generally elicited greater cultural inclusion
and improvements for Indigenous Australian students across most levels of schooling (Bodkin-
Andrews and Carlson, 2016; Sarra, 2011). Since this period further research-based policies have
been employed towards including Indigenous Australian students within education settings.
Specifically, a major review into Indigenous education across New South Wales was launched in
2003 alarmingly found that Indigenous students in year seven were a touch over 30 months
behind in their numeracy skills, while being almost 60 months behind in their language and
writing skills (NSW AECG & DET, 2004). As these literacy and numeracy skills form the basis
of instruction and assessment, Indigenous students are at a disadvantage in accessing and
engaging with the curriculum (NSW AECG & DET, 2004). As a response to these findings, the
Aboriginal Education Policy has been introduced, with the goal of working collaboratively with
Indigenous Australian families, parents, caregivers and their communities people to enhance
student wellbeing and enable educational achievement of Indigenous Australian students that
will match or better those of the wider student population (NSW AECG & DET, 2004; DET,
2016). These collaborations have been strengthened through partnership formed in 1999 between
the New South Wales Aboriginal Education Consultative Group (AECG), which aims to provide
Indigenous community advice to education providers, and the NSW DET which instigates
policy, curriculum and teacher training (NSW AECG & DET, 2004). Thus, it is an established
aim of the DET (2016) to ensure relevant cultural training is provided to all DET staff
(teachers, administrators, etc.) that promotes diversity, strength and ownership of Indigenous
Australian cultures and values. Though these goals target educational equity between all
Australian students, the very need for these goals in the first place extenuates the underlying
historical issues for the divide between Indigenous Australian students and non-Indigenous
Australian students within a westernised education system.
In light of this educational divide found within the review of Indigenous education (NSW AECG
& DET, 2004) between Indigenous and non-Indigenous students, the Prime Ministers closing the
gap report (Department of Prime Minister and Cabinet [DPMC], 2017) has been introduced with
the goal to halve the gap in school attendance, literacy and numeracy achievement and year 12
completion for 20-24 year olds by 2018. The report found a decrease in attendance rates between
2014 (83.5%) and 2016 (83.4%), that that the states of New South Wales, Queensland, and the
Northern Territory were well behind the rest of Australia in literacy and numeracy goals.
Additionally, while significant changes occurred for year 12 attainment, these goals are still not
met. Of significant note from this report are the acknowledgments that the Australian
Government still plays the overarching role in educational programming and policy, and that
these programs aim to create high quality educational systems through employment of high
quality teachers (DPMC, 2017). This need is accentuated in the report, as the findings indicate
Indigenous Australian people with educational attainment of lower than year 10 level were twice
as likely to be incarcerated (DPMC, 2017). This is a critical indication of just how far the
educational gap between Indigenous and non-Indigenous students performance has fallen, thus
further reinforcing the aforementioned factors (i.e. lack of teaching Indigenous knowledge,
learning and living) that affects student retention and engagement. In critique of closing the gap,
Herbert (2015) suggests that the very need for collaborations between schools, governments and
corporate bodies should prompt teachers to question the concept of closing the gap because of
how it positions Indigenous students within the Australian education system. Inherently, these
collaborations raise questions as to what specific training and knowledges are required for
teachers and schools, and are teachers even in the position to convey that information to their
students.

Inherently, the teaching of knowledge about Indigenous Australian people is outlined within the
Australian Institute for Teaching and School Leadership (AITSL, 2014) professional teaching
standards 1.4 and 2.4. At a graduate level, these relate to teachers abilities to: (1.4) broadly
demonstrate knowledge and understanding of Indigenous Australian cultural identity, impact,
and linguistic background, and (2.4) promote reconciliation through demonstrating respect for,
knowledge and understanding of Indigenous Australian histories, languages and cultures. As an
extension of these standards, it is the responsibility of universities to produce high quality
teachers who are able to teach according to these standards (Herbert, 2015). A vital issue with
this mode of delivery, however, is the lack of university level exposure to Indigenous insights,
which inadvertently becomes a repetitive cycle of teaching in the Australian education system
(Rose, 2015). Emphasising this issue are the findings from the Behrendt review of higher
education outcomes and their impact on societal placement of Indigenous Australian people
(DET, 2012). This review established the need for ongoing research relevant to: embedding
Indigenous Australian understandings across all curriculum, implementing valuable and relevant
courses for each study discipline, developing cultural safety, the benefits of community-based
collaboration, and government reform of program structures, financial support and funding
arrangements that ensure student-focused outcomes. These findings further accentuate the
challenges that Indigenous Australian students are faced with in their learning as policy-based
goals that address the gaps in education (i.e. DET, 2016) have almost become abstractions
divorced from the lived reality of Indigenous subjects (Altman & Fogarty, 2010, p.112) that
downplay issues related to institutionalised racism and the demise of bilingual education and
funding (Ford, 2013). Despite ongoing research and implementation of educational reforms,
these concepts further point out the continuity of institutionalised racism as a pervasive
undertone within the Australian education system, including the neglecting of AITSL standards
related to Indigenous Australian learning.

The neglecting of AITSL teaching standards within university level education invariably
presents challenges for teachers in their understanding and teaching of Indigenous Australian
knowledges related to both students needs and curriculum content. Herbert (2015) elaborates
that understanding the factors related to the educational gaps between Indigenous and non-
Indigenous students are vital for shifting the perspectives of educators away from the failures of
the past, and moving toward understanding the successes of Indigenous Australian communities.
Doing so will enhance teaching approaches that positively empower Indigenous Australian
student engagement (Herbert, 2015), though will jointly present epistemological challenges for
teaching of curriculum-specific content knowledge as Baynes (2015) demonstrated. Specifically,
Baynes (2015), who examined General Capability and Cross-Curriculum Priority areas that
promote intercultural understanding (ACARA, 2014) through investigation of the
complementarianism between western scientific knowledge and traditional Indigenous ways of
knowing (ACARA, 2011c), identified the importance of cultural-based understanding within the
teaching of scientific concepts. He elaborated that is if science were deemed a sub-culture then
scientific learning would be recognised as a cultural acquisition which would require
assimilation of understanding (Baynes, 2015). Vital, however, is the understanding that this
knowledge acquisition may have potential to replace or marginalise the individuals worldview,
as it may feel like overstepping the boundaries (Baynes, 2015). To this extent, Price & Hughes
(2009) acknowledge that teachers, if they hope to engage and support Indigenous Australian
students towards success in learning, need to first build trust and good relationships with their
students, which acknowledges an interest in the background and strengths of their students.
Doing so is likely to make the student feel welcome and wanted within the classroom, hence
leading to a greater number of high-quality teacher-student and/or peer based learning
interactions.

Therefore, the role of the teacher as a social architect should not be underestimated (Rose, 2015).
Hence, Herbert (2015) has identified the need to have more Indigenous Australian people enter
into the teaching profession. Doing so would enhance connection between teachers and students,
while also allowing an opportunity for pre-service teachers and colleagues to learn about
Indigenous Australian knowledge from each-other. As university level educators need to address
pre-service teachers specific learning needs, the employment of high-quality teacher educators
within universities is a joint responsibility of the university, associated corporate bodies,
governments and local communities alike (Price & Hughes, 2009). Therefore, recommendations
for university level education about Indigenous Australians revolves around reflective practices
and ongoing mentorship that occurs during professional practicum. Inherently, this form of
mentorship and feedback would enable teacher educators to engage in greater collaboration,
which may be more effective for time-poor teachers who would otherwise struggle to acquire the
cultural knowledges (Hudson, 2013). The use of online networks and support programs to
improve the access to information, and improving the teachers capacity to engage as leaders and
communicators in the profession were also cited as key recommendations for engaging
Indigenous students (Herbert, 2015), while reflection on the quality of their teacher graduates
and what can be improved in their learning (Burnett, Lampert & Crilly, 2013; Goodwin et al.,
2014) was also a significant recommendation towards ensuring Indigenous student inclusion
within the learning space.

Implicitly, teacher education needs to consider the delivery of critical thinking skills which
teachers require for the acquisition and application of specific teaching pedagogies that address
the true learning needs of Indigenous Australian students. The use of communicative spaces
where student voice is heard may be an integral part of this process, wherein more could be done
within higher education to ensure pre-service teachers receiving enough training to encourage
and empower the contributions of Indigenous Australian students within the classroom.
Important to note with this method, however, is the changing milieu in which education is
happening, in that changes are consistently occurring within schools and communities.
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