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Aboriginal education issues
Education goal statement
Education goal statement
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The Aboriginal Education and Training Policy`s (AETP) (NSW DET 2008) main goal is that “Aboriginal and Torres Strait Islander students will match or better the outcomes of the broader student population” (1.1.2) and includes an explicit focus on developing cultural competencies (NSW DET 2008, p.6). Establishing ‘learning partnerships’ and relationships with Aboriginal communities, including Aboriginal content within the curriculum (NSW BOS 2008, p. 2), and engagement are advocated as necessary elements to achieve this edict. Racism has been proven to be an extremely detreimental factor on all fronts, especially within the education context. To address this intolerance the Anti-Racism Policy (ARP, 2005) is committed to eradicating all forms …show more content…
The importance of the acknowledgement between land, language and Aboriginal identity (NSW BOS 2003, p.6) can be seen through past historical events and present Government policies. Keeffe (1992) suggests belonging to the land and possessing cultural traits unifies the Aboriginal people on a whole, language being a major factor in maintaining their cultural identity. Keeffe (1992) found that Aboriginal language is treasured, due to the opinion it was stolen but in a variety of ways identified as being both examples of persistence and resistance, was reclaimed. Language is symbolic of the hardship and strength of the Aboriginal people and culture. The inclusion of AE, within the context of learning languages, improves mental functions due to the concentration on systems and patterns found in linguistics. Therefore AE, with justification on numerous accounts, has been included in government and education policies and programming such as the creation of the AETP (NSW DET 2008) and Working with Aboriginal communities’ consultation and protocol document (NSW BOS …show more content…
This strategy of developing a relationship with Aboriginal communities can be seen as one of the most important strategies in the regards to the realisation of meeting 1.1.2 (NSW DET 2008). These learning partnerships have been proven to be beneficial to the community on the whole, not only “giving credibility and integrity to the teaching of Aboriginal students and syllabus content related to Aboriginal issues” (NSW BOS 2008, p. 2) but also builds pride and confidence within the Indigenous parents and therefore their community. The NSW BOS (2008, p. 2) goes on to say that for a school to provide authentic experiences, skills and knowledge in context to Aboriginal studies; they must consult Aboriginal people. The AETP (NSW DET 2008) believe that consultation with Aboriginal communities will provide the support and knowledge teachers need to develop engaging and motivating learning environments and scenarios, demonstrate high expectations and work with Aboriginal students in their pursuit of ‘personal
Over the years Australia has had many different problems with racism and racism affecting peoples’ lives. Many racial groups have been affected, most significantly the Aboriginals. The end of world war two in 1945 marked a huge change in types of racism. Australia went from the ‘superior’ white Australians dominating over immigrants and aboriginals. To a relatively multicultural and accepting society that is present today.
This essay will discuss the Aboriginal Education policies in Victoria and Federally and how these policies impacted upon the children of the Aboriginal and Torres Strait Islanders. This essay will further analyse the impact these past policies had on the Aboriginal and Torres strait Islanders’ families and children’s education and how current policies were put in place to assist indigenous students’ access to education. Further to this an analysis of how teachers can implement these changes in the curriculum and classroom.
The power structure between aboriginal and non-aboriginal people always plays some role to impede a kind of equal dialogue between them. Non-aboriginal people on average are more affluent than aboriginals. Also, the social infrastructures in some off-reserve major metropolitan cities are much more mature than on-reserve areas. The inequality between aboriginals and non-aboriginals makes non-aboriginal policy makers be inclined to bring their own sense of superiority to the analysis of aboriginal issues, which could likely lead to policies with biases and prejudices. Perhaps an effective conversation between aboriginal and government can lead to a better outcome because aboriginals’ own voice would be heard. In this essay, I will demonstrate why, when compared with Flanagan’s assimilationist proposal, Cairns’ concept of “citizen plus” is more persuasive as an effective approach to aboriginal policy. Firstly, I would outline the debate between Thomas Flanagan and Alan Cairns on aboriginal policy. A brief compare and contrast between their opinions will be made. Secondly, with some other academic sources in my mind, I would state the reasons why I stand aside with Cairns more than with Flanagan. Some advisable
The education of Aboriginal people is a challenge that has been a concern for many years and is still an issue. However, it remains the best way young people can climb out of poverty. With the colonialization and the oppression of Aboriginals, there have been many lasting side effects that continue to be affecting the Aboriginal youth today. “While retention and graduation rates have improved among urban Aboriginal population, an educational gap still remains between Aboriginal and non-Aboriginal youth in urban settings” (Donovan, 127). Many suffer from a diminished self-worth, as they do not feel valued and feel inferior to their classmates. In this essay I am going to outline the reasons Aboriginals are struggling, discuss what is being done
The social issue of education similarly to health began with poor colonial assistance. Before the referendum, State Governments had total responsibilities for indigenous affairs so education differed across Australia, however despite the difference all State Policies communicated their belief that aboriginal people were inferior and therefore should receive minimal education (Telethon Kids Institution, online, 14.8/15). In the 19th century indigenous children either received education from church or charity run missions, which aimed to civilise them with prominent focus on teaching Christianity, or in aboriginal only schools on segregated reserves (Burridge, 2012, p.13). In 1939 a NSW Public Service Board inquiry realised major problems with
This is something that I will have to actively remember to do while planning lessons until it becomes habit. In my future lessons, I will ensure that I embrace Indigenous identities throughout all subjects, not as something on its own. This will help me meet both the AITSL standards and the cross-curriculum priority of Aboriginal and Torres Strait Islander histories and
Although educators in our service make attempts to embed the Aboriginal and Torres Strait Islander culture in their practices, it has
The Aboriginal people are one of few indigenous people left in our world. The Aboriginals live in Australia and have, as many indigenous people/groups, been treated badly for years. However they are being treated better now than before, but as an old group with old traditions it is hard to live in the same world as people who do not live by their culture. First in this article Aboriginal history will be compared to present time, succeeded by/before a description of two issues the indigenous people of Australia has to deal with in present time, and lastly there will be a conclusion.
Looking at the history of the Indigenous people and the political events in the last twenty years, I realise that the stereotypes I had experienced growing up are unfounded myths that have somehow manifested over time. I have experienced stereotyping because I returned to work when my daughter was very young, I have simply never taken the time to really consider the effects of stereotypes on Indigenous people and myself. I now see the damage these myths and stereotypes have caused, as Sarra (2014) states “stereotypes influence behaviour” (p.10). I feel this statement is particularly true in today’s society. I personally have had both positive and negative experiences with Indigenous people and white people, this does not mean all people behave in the same way, nor should I believe such statements made by others in. In my employment in early childhood education and care, I get to experience relationships with people of many different cultures and get a small insight into the Indigenous families at our service. The knowledge I am gaining in this unit and my personal pedagogy will help me to choose appropriate strategies when teaching in a classroom. I found the Embedding Aboriginal and Torres Strait Islander Perspectives in schools document informative (Department of Education and Training
Ministerial Council on Education, Employment, Training and Youth Affairs 2006, Australian Directions in Indigenous Education 2005-2008, viewed 14 May 2014, http://edocs.library.curtin.edu.au/eres_display.cgi?url=DC65084531.pdf
Aboriginal and Torres Strait Islander knowledge is based on oral practice and is passed around
Indeed Hogarth (2017) upholds this clear disparity in the relationship between Indigenous communities and education, by highlighting the ‘Coolangatta Statement on the rights of Indigenous Peoples in Education’ (1999) as a key source. The statement suggests that this is not an issue that can be addressed at the surface, but actually reflects that the ‘perceived failures’ are a rejection at a deeper level of the euro-centric education system. Not only are the “…goals, targets and strategies in current Indigenous education policy is set by government” ( Hogarth, 2017) but the supposed Aboriginal and Torres Strait Islander Education Advisory Group only has two indigenous members. Without the real input and influence of Indigenous communities, it is difficult to see how the relationship between schools and the indigenous communities and parents will be
8. "Statement to Australian Government on the Inquiry into Language Learning in Indigenous Communities Conducted by the Aboriginal and Torres Streit Islander Affairs Committee." . National Congress of Australians First Peoples, 1 Dec. 2011. Web. 15 Apr. 2014.
No matter where an Aboriginal child lives it is likely he/she will identify with aspects of Aboriginal culture (Gibson, 1993; Guider 1991)...Aboriginal students’ learning is often based on observation and imitation rather than verbal and written approaches (Harris & Malin 1994). Traditionally, Aboriginal learning is informal and non-verbal, while school learning is largely focused on two-way verbal interactions (Harris & Harris 1988). Aboriginal students need to learn how to use language to learn at school (Graham 1988a, 1988b) and they may feel shame if they are focused on to answer questions (Malin 1990)". ( Matthews, Howard & Perry,
Moreover Hunt (1969) considers that teachers must include indigenous knowledge in formal education as part of the curriculum. This is due to the fact of individuals was been encourage now a day to attend formal school. In the classroom teachers must integrate indigenous knowledge into individual subjects. For example indigenous knowledge of weaving mat can be including in the art and craft. The skills of forecasting weather can be including in basic science. This is the only chance which individuals can involve in sustaining local knowledge. Supported by Tausie (1980, p. 35) individual learn western knowledge such as English language in the classroom which dominated our traditional lifestyle. As teachers it is our responsibility to relate children to learn their indigenous knowledge so that they can sustain their indigenous knowledge.