Aboriginal Culturally Responsive Pedagogies

Deliverance of a Future Much Deserved

Improving Retention and Creating Positive Relationships

with Aboriginal and Torres Strait Islander Students

Brooke Grech - 18893641

Western Sydney University

Brooke Grech - 18893641

 Aboriginal Culturally Responsive Pedagogies

For many years, Aboriginal and Torres Strait Islander (ATSI) people have lived lives

of injustice, inequity and oppression due to the control of colonisation and assimilation (Shay

& Wickes, 2017; Price, 2015). Throughout Australian history, discourses reflecting

racialisation and discrimination against ATSI people have severely oppressed their rights to

education and employment opportunities, especially, when compared with non-Indigenous

Australian people (Shay & Wickes, 2017; Bodkin-Andrews & Carlson, 2016). Despite the

amount of progress that has allowed ATSI people to have a voice in recent times, these issues

are still prevalent today, and still significantly impact their cultural identities, beliefs and

values (Shay & Wickes, 2017; Russell, 1999). One of these issues, specifically to Australian

education and schools, is the low retention rates of ATSI students (Purdie & Buckley, 2010).

Thus, educators hold a high responsibility and play a key role in encouraging equitable

attitudes within their classrooms for all students, especially, ATSI students (Price, 2015;

Harslett, Harrison, Godfrey, Partington & Richer, 2000). Furthermore, it is important that

teachers build positive relationships with ATSI students and are equipped with the

appropriate strategies to help support their learning, success and retention (Shipp, 2013). This

essay will discuss these matters and how I, as a future music teacher, can support the

education of ATSI people, through the application of research, the NSW Aboriginal

Education policy (AEP), the Australian Professional Standards for Teachers (APST) and the

Western NSW eight-way framework of Aboriginal Pedagogy (NSW Department of

Education and Training (DET), 2018; Australian Institute for Teaching and School

Leadership (AITSL), 2017; Yunkaporta, n.d.). If educators, the government and all

stakeholders work together to actively support the voices of ATSI people, there is hope of

delivering them a future they much deserve.

The teacher-student relationship heavily depends on the teacher’s attitudes toward the

success and learning of their students, and the efforts they put forward to support their

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 Aboriginal Culturally Responsive Pedagogies

students’ wellbeing (De Nobile. Lyons & Authur-Kelly, 2017; Wellbeing Framework, 2015).

Teachers who have characteristics of being compassionate, positive, approachable,

understanding and encouraging, generally succeed in developing positive teacher-student

relationships, which in turn contribute to students’ future success in life (De Nobile et al.,

2017; Harslett et al., 2000). For ATSI people, one of the most central values they hold is their

cultural identity and sense of belonging to the community and land (Laing & Stanford, 2015).

For many years, numerous researchers have highlighted how nurturing the identity of ATSI

students is critical to supporting their engagement in education (Shay & Wickes 2017; Price,

2015; Shipp, 2013; Purdie & Buckley, 2010; Gray & Beresford, 2008; Harslett et al., 2000;

Russell, 1999). Identity refers to an individual’s perception of themselves, their

characteristics and where they belong (Price, 2015). For ATSI people specifically, cultural

identity refers to the acceptance and self-identification of being Aboriginal or Torres Strait

Islander Australian and connected with their Indigenous Australian communities (Shay &

Wickes, 2017; Price, 2015). Shay & Wickes (2017) state that cultural identity involves

acknowledgement of ATSI people as being the first custodians of the land and the deep

spiritual connection and bond they share with their country. Unfortunately, many young

ATSI people feel detached from their culture, struggle to be understood by others, and find it

difficult to identify themselves as Indigenous Australians due to a history of cultural

dispossession (Shay & Wickes, 2017; Price, 2015; Graham, 1999). Therefore, teachers and

stakeholders must make an effort to respect and support ATSI students’ cultural identities, as

failure to do this can significantly oppress their emotional, psychological, educational and

developmental needs (Price, 2015; Wellbeing Framework, 2015; Perso, 2012).

One way that teachers can incorporate Aboriginal culture into their classrooms is

through cultural understanding and competence (Shipp, 2013). This is supported by the AEP,

clause 1.1.3, which commits to “increasing knowledge and understanding of the histories,

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 Aboriginal Culturally Responsive Pedagogies

cultures and experiences of Aboriginal and Torres Strait Islander people as the First Peoples

of Australia” (DET, 2018, p. 1.1.3). The APST also outlines this in standard 2.4, which

instructs teachers to “understand and respect Aboriginal and Torres Strait Islander people to

promote reconciliation between Indigenous and non-Indigenous Australians” (AITSL, 2017,

p. 2). Being culturally competent means that the individual is respectful, welcoming and

understanding of other’s cultural practices, and constantly reflects on their own perceptions,

knowledge and attitudes to prevent bias judgements (Buckskin, 2015; Perso, 2012).

Aboriginal Australian culture is multicultural, meaning, there are various cultural practices

across Aboriginal Australian communities (Shipp, 2013; Flinders University, n.d.). For

example, some Aboriginal communities practise traditional culture, similar to times before

colonisation, whereas, other areas that were heavily colonised, Aboriginal communities

identify as urban cultured (Shipp, 2013). Culture, language, the land, stories, worldviews and

other aspects of Aboriginal culture also differ across locations, and are not determined based

on appearance (Shipp, 2013). Teachers should be mindful of these points when including

ATSI students in their classrooms and provide students with opportunities to express

themselves, whether they identify as urban or traditional cultured (Shipp, 2013). Shipp (2013)

suggests that a way to incorporate knowledge of the many Aboriginal communities is by

using “the Tindale map of Aboriginal language groups”, so that it can be referred to when

teaching corresponding material (p. 26).

In my music lessons, Aboriginal culture and competency could be expressed by

sharing material of the different types of Indigenous music in various locations (Shipp, 2013).

Furthermore, ATSI students in my music classrooms could also be provided with

opportunities to share the music, musical traditions and instruments of their own culture,

upholding APST standard 4.1, “support student participation” (AITSL, 2017, p. 4). Another

way to promote Aboriginal culture in my music classrooms and the school community could

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 Aboriginal Culturally Responsive Pedagogies

be by personally inviting Aboriginal elders and musicians to an incursion or festive day, to

play music with the students and educate them in Aboriginal music culture. When Bartleet

(2011) did this with her students, she described the experience as,

“a radical shift away from the conventional Western pedagogical agendas we

were accustomed to experiencing…[and a] deep impression…on our

understandings of Indigenous culture and music practices, as well as our own

cultural and racial subjectivities” (p. 13).

Implementing these opportunities would mirror standard 7.4 of the APST and AEP 1.1.6,

which highlight the importance of engaging with the broader Aboriginal community (DET,

2018; AITSL, 2017). In hope that ATSI students will feel more respected, accepted and

understood for their culture, implementing these strategies around cultural competence may

help improve retention.

Another important aspect to consider when teaching all students, including ATSI

students, is the pedagogical approaches used in classrooms (Loreman, Deppeler, & Harvey,

2011). The APST outlines this in standard 1.3 and 1.4, which instructs teachers to know how

to teach culturally diverse students, including ATSI students, and how they learn (AITSL,

2017). Not all students learn via one method of teaching, and students tend to disengage

when lessons are unrelatable or not interesting (Loreman et al., 2011). Hence, it is imperative

that teachers provide multiple means of representation, allowing the material to be accessible

and engaging for all students, especially ATSI students (Loreman et al., 2011). Stemming

from Aboriginal peoples’ cultural values of story-telling, art, spirituality, community, and the

land, ATSI students find strategies that incorporate these values to be effective when learning

content in the classroom (Smallwood, 2011; Taylor & Veth, 2008). The most prevalent model

to help guide teachers in effective pedagogical practices for ATSI students, is the eight-way

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 Aboriginal Culturally Responsive Pedagogies

pedagogical framework (Yunkaporta, n.d.). The framework is made up of eight strategies in

assisting ATSI to remain engaged and interested in lessons: story sharing, deconstruct-

reconstruct, non-linear, land-links, community links, non-verbal, learning maps, and symbols

and images (Yunkaporta, n.d.). Finding common ground between Indigenous and Western

pedagogies has posed a challenge to non-Indigenous teachers, however, the connections are

possible and evidently effective in creating inclusive classrooms for all students, including

ATSI students (Drozdowski, n.d.). For example, story sharing, or yarning exhibits a

narrative-based approach, similarly found in Western styles of teaching, which involves using

stories to encourage learners’ self-examination and analysis (Yunkaporta, n.d.). This is not

only restricted to History and English learning areas but can be applied to all subjects.

In music studies, story sharing is an important aspect of creative compositional

expression. James (2013) supports this approach in his article on Indigenous Australian

music, suggesting that “Aboriginal people share stories of their country through art…[and]

ancestral beings…[and] Aboriginal creation law [are] recounted in song and story” (p. 31).

When teaching ATSI students in the music classroom, a narrative based approach can help

students understand the deeper meanings behind musical compositions, theory and artists

(James, 2013). All students, including ATSI students can also be given opportunities to create

and compose their own music through story telling and sharing. Thus, there are clear

connections made between Indigenous and Western styled pedagogy for teaching in

mainstream classrooms (Drozdowski, n.d.). Other benefits of this strategy include the cross-

cultural socialising of Indigenous and non-Indigenous students, hence, promoting inclusivity

and belonging, which are considered valuable to ATSI people’s cultural identities

(Drozdowski, n.d.). Consistently applying strategies from the eight-way pedagogical

framework to the mainstream classroom, does not only promote inclusivity, but effectively

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 Aboriginal Culturally Responsive Pedagogies

encourages ATSI students to participate in school activities and building positive

relationships, which in-turn may contribute to improving retention (Drozdowski, n.d.).

Language is another important aspect of Aboriginal culture and identity that is often

overlooked or misunderstood in mainstream classrooms. Its importance originates from its

purpose of spiritually connecting ATSI people to the land, the community and their ancestors

(Troy, 2015; Smallwood, 2011). Furthermore, language is a form of expression important to

all human-beings, and when this expression is lost, it detrimentally effects the identities of

these individuals (Troy, 2015). For some time, preserving Aboriginal languages has been a

long-term goal, however, due to uncertainty and unfamiliarity of the various dialects, teachers

have shied away from encouraging it in classrooms (Troy, 2015; Smallwood, 2011). Many

traditional Aboriginal dialects and language groups have been lost over time, instead, in more

urbanised areas, an Aboriginal English hybrid has evolved (Smallwood, 2011). Although

encouraging Aboriginal English in appropriate circumstances where ATSI people identify

with this dialect, it must also be noted that the traditional Aboriginal languages of the country

are what strongly need revitalisation (Troy, 2015). Therefore, it is the right of all ATSI

students to have opportunities in learning their hereditary languages (Troy, 2015).

Teaching traditional Aboriginal Australian languages has many benefits to education

and employment opportunities and building strong communities and relationships with ATSI

people (Troy, 2015). Appreciating and encouraging the use of Aboriginal languages in class

serves to conjointly achieve AEP 1.5.2 and APST 4 of providing and maintaining culturally

inclusive and supportive learning environments for ATSI students (DET, 2018; AITSL,

2017). Therefore, when possible, teachers should strive to learn and familiarise themselves

with the languages of ATSI people (Llewellyn, Boon & Lewthwaite, 2018). Llewellyn et al

(2018) found that when teachers made an effort to learn and involve themselves with the

language and culture of ATSI students, student behaviour and engagement were significantly

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 Aboriginal Culturally Responsive Pedagogies

improved. Unfortunately, teachers have struggled with where to start when incorporating

Aboriginal languages into their mainstream classrooms, thus, surrender the concept before

attempting (Troy, 2015). Despite this, there are many options for incorporating Aboriginal

language practices in schools, namely: language programs; consulting local communities,

particularly the elders or owners of the language; following frameworks and models for

delivery of teaching traditional languages and linking language to curriculum content within

subject areas (Troy, 2015).

In my music lessons, traditional Aboriginal languages can be promoted through the

simplest of methods, playing and collaborating through traditional Aboriginal music (James,

2013). As art and music is closely knit to Aboriginal culture, ATSI students would feel

encouraged to participate and uplifted in the celebrating of their cultural identities (James,

2013; Taylor & Veth, 2008). Lyrics serve as an important factor of much music around the

world; this is because of its ability to encapsulate the expression, emotion and deeper

meaning of individual’s identities and stories (Nichols, Morris, Basu & Raphael, 2009;

Scherer, 1995). Furthermore, as shown through music therapy practices, music also holds the

ability to build relationships, attachment and unite people from all walks of life (Pasiali,

2012). Due to the numerous benefits of using music as a platform for Aboriginal language

expression, I as a future music teacher hope to encourage traditional Aboriginal music and

language in my classrooms.

In conclusion, throughout history, Aboriginal and Torres Strait Islander people have

lived lives stripped of their rights for education and employment opportunities. This has had

severe consequences, such as negative relationships and low retention rates for ATSI students

in the education sector. Hence, addressing and applying strategies that work to improve

retention rates and the relationship bonds between teachers and ATSI students is essential for

delivering them a future they much deserve. Some of these strategies can include, cultural

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 Aboriginal Culturally Responsive Pedagogies

competence and understanding, Indigenous pedagogical practices, and promoting traditional

Aboriginal languages. Furthermore, through the use and implementation of research, the

Aboriginal Education Policy, the Australian Professional Standards for Teaching, and the

eight-way framework for teaching Aboriginal pedagogy, teachers are without excuse and

have multiple resources to help solidify these strategies in their classrooms. Therefore, if

teachers, communities, the government and all stakeholders work together and take action in

bettering the lives of ATSI people, there is a hope of delivering them a future they have

always deserved.

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 Aboriginal Culturally Responsive Pedagogies

Word Count:

2221 – Without title and with in-text references

253 – In-text references alone

1968 – Without title or in-text references

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