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Essay Question 6
Discuss key themes that need to be addressed when designing a reconciliation
module in the classroom and outline methods that ensure indigenous students see
themselves in the curriculum.

This essay will analyse the key themes that need to be addressed when
designing a Reconciliation module in the classroom. To ensure that Indigenous
students see themselves in the curriculum, significant themes should be
considered such as history and racism, curriculum and critical pedagogy, the
importance of cultural acceptance and appropriate teachings, and the emotional
support of Indigenous students.

In Indigenous education, it is important that educators recognise each student as

an individual with individual needs. Identity is an important factor for Indigenous
students in order for them to feel as part of the school community. There is an
increasing number of student drop-outs and non-attendance in Indigenous
education. If their identity encompasses themselves as a student, they will be
more motivated in the classroom, and higher attendance can be achieved.
Individuals draw on their cultural resources to make sense of the world (Martin
2006), and if the structured setting of a school does not coincide with their
cultural background, some Indigenous students find it hard to connect and
engage with learning experiences.

Understanding the reasons why there is inequality and division between

Aboriginal and non-Aboriginal Australians is the first step in working towards
reconciliation in our society. This needs to be greatly considered when designing
a Reconciliation module in the classroom. Reconciliation SA state Our goal is to
improve

education

about

reconciliation

in

both

schools

and

the

wider

community (Reconciliation SA, n.d.). It is of benefit to all Australians that the

improvement of Indigenous education and employment is implemented, not only
from a moral perspective, but it would be unjust to falsify information and
teachings throughout the education system. Society cannot move forward if they
do not understand or fail to acknowledge racism and furthermore, reconciliation
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in schools cannot be taught successfully if teachers do not adopt the correct

attitude (Reconciliation SA, n.d.).

In designing a successful Reconciliation module, the educational concepts

applied in Indigenous and Torres Strait Islander education must be relevant and
appropriate to their beliefs, culture and histories. Many external factors influence
the effectiveness of teaching and learning in a classroom. When teachers
address their modules of Reconciliation, they need to be conscious of how they
present information to their students as it will have a direct result on a childs
learning. Educators are responsible for communicating stories and teachings
accurately

and

Accountability

correctly.

(SACSA)

South

Framework

Australian
includes

Curriculum
Indigenous

Standards
and

and

multicultural

perspectives and Essential Learning across areas to enable children and students
to develop the values, knowledge and skills for active and responsible
local/global citizenship. All educators have a responsibility to educate for positive
attitudes to diversity and to implement curriculum and programs which counter
racism, bias, stereotypes, assumptions, prejudice and ethnocentrism (DECS,
2007).

The DECS website, now known as DECD, focus on the phrase that countering
racism is everyones business. Their belief is that racism is best addressed
through holistic approaches, engaging inquiry into beliefs and practices. Teachers
must employ these standards when designing a Reconciliation module. The DECS
website lists some of the many consequences due to racism in schools. It can
cause shame and fear, depression and feelings of powerlessness. The effects of
racism can result in the rejection of ones own culture or others cultures, being
rebellious and violent, being unable to concentrate in class or other activities and
withdrawing from learning, which severely impacts on educational achievement
(DECS, 2007).

Educators must not overlook linguistic discrimination as a form of racism. DECS

recognises Australian Indigenous and Torres Strait Islanders languages and
Indigenous English as their first language and are committed to protect the
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unique linguistic heritage through the maintenance and revival of these

languages. Regarding a successful module for Reconciliation, Groome and
Hamilton (1995) discuss that when Indigenous students identity as Indigenous
people is supported by [a] school; there is an increase in motivation and
performance.

This

acknowledgement

attributes

to

learners

recognising

themselves as students apart of a schooling community. Groome and Hamilton

(1995), found that the most effective teaching and learning of Indigenous
students occurred in schools that acknowledged and encouraged uniqueness,
which created positive and open relationships with Indigenous families.
Additionally, curriculum must be developed that is compliant and demanding,
while

creating

engaging

teaching

pedagogies

and

maintaining

healthy

relationships between teachers and students. Teachers need to respect and

understand these terms for Indigenous students to see themselves in the
curriculum.

Developing relevant and engaging lessons is not only the task for the teacher,
but a responsibility for the school community. For Indigenous students to feel
accepted in the school community, the school must embrace previous
misunderstandings as a learning opportunity. If a childs learning success is a
reflection of their learning environment, educators must then aim for creating
strong connections between themselves, their students and the communities
they belong to (Harrison 2011). The way in which stories are relayed will
determine the learning outcome of the student. Developing story pedagogy and
knowledge of Indigenous and Torres Strait Islander histories and culture can
prevent misrepresentation and disrespect during learning episodes (Archibald
2008). It is unfortunate that society over time have enabled these stories to be
lost in translation, which has been a cause for decreasing educational and social
value. The most proficient and valuable way to avoid this is to include an Elder,
or member of the Indigenous community into the school setting.

An educator must evoke patience and trust within their students, and this can be
achieved by creating a safe and supportive classroom. Student motivation and
achievement is cooperative to the relationship they maintain with their teacher
(Marzano & Marzano 2003). Through the development of shared goals and open
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communication, a sense of community can be established within the classroom

(Sapon-Shevin 2010). According to Marzano and Marzano (2003), when teachers
employ positive relationships with their students, fewer behavioural issues occur
in a school setting. Students must feel safe and supported in their classroom and
fostering a supportive community can promote growth within a student (SaponShevin 2010). Martin (2005) lists examples that enable the motivation of
Indigenous students such as self-reliance, confidence, task orientation and
striving for excellence (Martin 2005).

He discusses the common conflict of

values between schools and Indigenous students, which is resulting in high levels
of disengagement and drop-out (Martin 2005). When educators create tasks that
integrate the cultural background of the students in their class, students no
longer feel disengaged and they adopt a sense of power allowing them to
incorporate their life experience and skills into the classroom.

Presenting Indigenous students with relevant tasks in accordance with their lives
can produce and conserve motivation in the classroom. Non-Indigenous
educators must endeavour to further their own knowledge and proficiency on the
students

culture

and history,

especially to avoid

misinterpretation and

disrespect. However, this is only possible through the support of the school and
school policies (Marsh 2004).

Another key theme to be addressed when preparing a module for Reconciliation

is the impacts of racism on the Indigenous student in the school setting, which is
said to be experienced higher than any other group. Thirty six per cent of
Indigenous Australians reported experiencing racism in the education system
(Beresford. Q et al, 2012). Noel Pearson, 2009, writes about these impacts of
contemporary racism and describes it as a terrible burden. He follows on to
explain that white Australians do not understand the destructiveness of racism:
It attacks the spirit. It attacks self-esteem and the soul in ways that those who
are not subject to it would not have an inkling. Racism is a major handicap; it
results in Indigenous people not having access to opportunities when they arise,
and not being able to seize and hold onto opportunities when they recognise
them (Beresford. Q et al, 2012).

This raises the element of history in which

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teachers will need to be accurately educated especially in regards to preventing

racism in the classroom setting.

In the book titled Reform and Resistance in Aboriginal Education, the different
ways in which racism continues to impact on Indigenous students are mentioned.
The list includes vital issues such as recognition failure of the Indigenous learning
styles and needs, failure to include Indigenous perspective in teaching about
Australian history and society, the normalisation of attitudes about Indigenous
students poor school outcomes, and finally, the discipline policies which do not
take account of the circumstances of the Indigenous life experiences (Beresford.
Q et al, 2012). This book also reflects on the importance of the teachers role
employing positive relationships with their students. It conveys that as the
students school experiences improve, it will instrument positive attitude change,
but this has not yet occurred for a critical mass of Indigenous students. Without
the development of positive relationships with their teachers, Indigenous
students can develop identities opposed by the school. These images then
further structure a negative course throughout their educational experiences.
This leads the student to believe their place within the school is defined as
recycled and their existence is devalued, becoming a target for exclusion.
Additionally,

the

Ministerial

Council

on

Education

Early

Childhood

and

Development and Youth Affairs believes these racist elements need to be

addressed in the education systems as this gap will in future, limit career
prospects and life choices, concluding as a disadvantage for Indigenous students
(Beresford. Q et al, 2012).
Critical pedagogy is one of the key elements to consider is preparing a
Reconciliation module for your class. Professor Joan Wink of the College of
Education California describes critical pedagogy as a prism which sheds light on
the hidden subtleties that might have escaped our view previously. Critical
pedagogy gives voice to the voiceless; gives power to the powerless. Critical
pedagogy leads us to advocacy and activism on behalf of those who are the most
vulnerable in classrooms and in society (Wink. J, 2005).
Critical pedagogy is a pathway for students and presents methods for teachers
to ensure Indigenous students see themselves in the curriculum. Furthermore,

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Kincheloe and Steinberg refer to critical pedagogy as the discourse that emerged
when Critical Theory encountered education (Kincheloe & Steinberg 1997).
Additionally, Patti Lather, 1998 says that it has emerged in recent years as an
umbrella term for a variety of educators and scholars working towards social
justice and greater equity (Lecture Week 6, 2013).
Critical translation for education involves critical educators to consistently
undertake the pedagogical practices such as being aware of every individual.
Beliefs, values and interests need to be respected and represented though class
content and tasks, acknowledging social coercion in terms of race, gender and
equality, and also to challenge their methods of teaching in order to achieve and
represent these qualities. When designing a Reconciliation module, educators
need to be aware that Books are Dangerous.

Patricia Grace lists reasons

teachers must be cautious of the information they are presenting in class in

terms of actuality. For example they do not reinforce values, actions, customs,
culture and identity; they may be writing things that are untrue, saying negative
things which portray a certain culture in a bad way (Lecture Week 6, 2013).
Failing to take the time and space for critical literacies, in a world increasingly
mediated and organised through textual practices, is to exclude important social
and political motivations for becoming literate and to deliver forms of literacy
which benefit those already privileged, states Barbara Comber. Literacy in this
context is a political act, a social, human right (Lecture Week 6, 2013).

The potentially transforming element of the curriculum being RAP is a critical

pedagogy which gives students a democratic and political voice. The Colli Crew
produced by Desert Pea Media are a group of students who have adopted this
approach. It has allowed them to build self confidence and self-esteem through
voice, look and space and furthermore, it can help make informed decisions
about their life. Nunga Rappin- Talkin the Talk and Walkin the Walk, as
referred to in the lecture of week 6, demonstrates literacy coordination, ability
and rhythmic patterning. It is a way for students to reflect on school and out of
school life. Rap in the curriculum can promote positive social choices.
Academically is enables the students to communicate ideas and collaborate with
others, understand political system and represent their knowledge of technology.
It builds on their self- confidence and self- esteem. It evokes optimism whilst

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promoting critical thinking about race and difference. This opportunity of

expression proposes reposition of knowledge and opens space for questions.
Traditionally, however, rap music has also been used in negative context such as
reference to sexist language and violence; therefore this approach of rap in the
curriculum must be monitored and taken with care. Similarly, expressing oneself
can be done in diverse ways such as diary or journal entries, poetry because not
all students will feel comfortable with rapping or performing in front of others
(Lecture Week 6, 2013).

Teachers need to consistently manage classroom and learning environments,

develop rich and significant teaching styles and should maintain broad
curriculum knowledge. Teachers need to be open -minded, reliable and
empathetic, to allow students to develop and progress successfully. Only at this
standard of teaching can educators develop a successful Reconciliation module
to promote positive change and the acknowledgement of Indigenous students
and Indigenous Australians as a whole.

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References

Archibald, J. 2008, Aboriginal Storywork: Educating the Heart, Mind, Body, and Spirit, Vancouver, UBC
Press.

Beresford. Q, Partington. G, Gower. G, 2003, Reform and Resistance in Aboriginal Education, Fully
Revised edn, 2012, UWA Publishing, University of Western Australia, viewed 10 September 2013,
http://books.google.com.au/books?
hl=en&lr=&id=28zRqdWNLDoC&oi=fnd&pg=PP9&dq=teachers+for+resistance+indigenous+educatio
n&ots=N_YOW_FkRU&sig=PKale0vGlJ2MglhClcsdXEhNSL8#v=onepage&q=teachers%20for
%20resistance%20indigenous%20education&f=false

DECS Countering Racism and Policy Guidelines, 2007, Government of South Australia, viewed 13
September 2013,
http://www.decd.sa.gov.au/yorkeandmidnorth/files/links/AntiracismPolicy.pdf

DECD, Aboriginal Education for all learners in South Australia 2013,

<http://www.decd.sa.gov.au/farnorthandaboriginallands/files/links/Ab_Ed_for_all_learners_in.pdf>

Groome, H., & Hamilton, A. (1995). Meeting the educational needs of Aboriginal adolescents. Canberra:
Australian Government Publishing Service.

Harrison, N 2011 Starting out as a teacher in Aboriginal education in Harrison N (eds), Teaching and
Learning in Aboriginal Education, Oxford University Press, Australia.

Marsh, C. 2004, Becoming a teacher: Knowledge, skills and issues, Pearson Education Australia, NSW.

Martin, K 2005 Childhood, lifehood and relatedness: Aboriginal ways of being, knowing and doing in J
Phillips & J Lambert (eds), Education and diversity in Australia, Pearson Education Australia, Frenchs
Forest, NSW.

Marzano, R., & Marzano, J. S. (2003). The key to classroom management. Educational Leadership,
61(1), 6-13.

Reconciliation SA, n.d., viewed 15 Septmember 2013, http://www.reconciliationsa.org.au/

Sapon-Shevin, M. (2010). Chapter 2 Schools as communities. Because we can change the world: A
practical guide to building cooperative, inclusive classroom communities (2nd ed., pp. 21-44).
Thousand Oaks, CA: Corwin.

Teaching Indigenous Australian Students 2013, Lecture Week 6: Critical Pedagogy, EDUC2420, Flinders
University, Bedford Park on 16 September.

Wink. J, 2005, Critical Pedagogy: Notes from the Real World, p. 165, viewed 14 September 2013,
http://www.joanwink.com/scheditems/CP-050911-Part1.pdf.