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Indigenous practices in education
Importance of the community in education
How residential schools impacted the indigenous community
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Recommended: Indigenous practices in education
Blog Response: Indigenous families and communities in education.
Exploring the important question of how indigenous families and communities should become more involved in the educative process, Samuel Coombs (2018) argues his beliefs through his title, ' If we really want to focus on closing the gap in indigenous education then families and communities must be welcomed and involved'. Coombs takes the strong stance that not only is the 'closing the gap' initiative not effective, but that more has to be done within schools in order to increase positive outcomes for indigenous education. Specifically, he supplies two areas that he believes should be improved and implemented; firstly the inclusion of indigenous communities in policy decisions; and secondly by creating educational environments that are more welcoming to not only the indigenous community, but very specifically to the
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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
Though the film mentioned the impact that residential schools had and still has on the aboriginal people, I felt that this issue needed to be stressed further because the legacy of the schools is still extremely prominent in aboriginal communities today. The film refers to the fact that residential schools harmed the aboriginal people because they were not able to learn their culture, which has resulted in the formation of internalized oppression within in the group. “The...
Indigenous youth continue to be marginalised and oppressed. The marginalisation of the Aboriginal community is a result of colonisation. The Indigenous community lost their land and culture. This is reflected on today’s Indigenous youth as they are still feeling the effects.
In the 1950s and 1960s, the government began abolishing the compulsory residential school education among Aboriginal people. The government believed that Aboriginal children could receive a better education if they were integrated into the public school system (Hanson). However, residential schools were later deemed inappropriate because not only were the children taken away from their culture, their families and their people, but the majority of students were abus...
It is well known that aboriginal youth located on and off reserve are more likely to drop out of school then non aboriginals and this happens for different reasons starting from health issues to poverty. “According to Labor Force Survey data, for 2007/2010, the dropout rate among First Natio...
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 Canadian and American governments designed a residential school system to assimilate Indigenous children into Western society by stripping them of their language, cultural practices as well as their traditions. By breaking these children’s ties to their families and communities, as well as forcing them to assimilate into Western society; residential schools were a root cause of many social problems, which even persist within Aboriginal communities today.
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
The inequality in Australian education can be attributed to a history of low expectations and discrimination placed on Indigenous people by the government and society. Aboriginal children were denied the right to education until the 1970s due to the discrimitory views of the government and society. The Indigenous population were the sub-standard race of humanity with little to no chance of succeeding in life and these attitudes affected the educational choices offered to them (Ray & Poonwassie, 1992). As the superior race, the Anglo-Celtic Australians, considered themselves both intellectually and socio-culturally more advanced than their inferior Aboriginal neighbours (Foley, 2013). As a consequence of these racially and culturally motivated preconceptions, children of Aboriginal descent were considered unskilled outside of their own and were deemed incapable of excelling in ‘civilised’ white society (Foley, 2013). As a result, the Australian Government, in an effort to civilise and nurture politeness within the Aboriginal people, constructed “structured” (p 139) education training institutions in 1814. However, these problems only provided sufficient schooling for menial work: Aboriginal male children were prepared for agricultural employment, while girls were trained for domesticated services (Foley, 2013). Thus, as a direct consequence of low expectation for life success, Aboriginal children were offered minimal schooling ‘consistent with the perception about the limitations inherent in their race and their expected station in life at the lowest rung of white society’ (Beresford & Partington, 2003, p43). According to Foley (2013) this combination of low expectations and poor academic grounding meant that Indigenous children we...
The needs of Aboriginal youth are not being met in mainstream systems. Undoubtedly, with the high dropout rate of “7 out of 10 first nation youth drop out of school” (Donovan, 128), the school system is failing them. Across Canada only “23 percent of the Aboriginal population has their high school diploma” (Donovan, 129). Aboriginal people make up the youngest and fastest growing segment of our population, and yet many still have significantly less education than the general population.
The modern American society is best defined by its education. The “American dream” is founded on going to school, getting a good job, and becoming successful. Ironically, the actual native peoples of this country are actually the least likely to attain this dream. The largest obstacle they face is lack of proper education. The standard educational practices being used for the instruction of Native American peoples is not effective. There are many pieces to this road-block, and many solutions. This can be rectified by having more culturally aware teachers and parents, and by teaching the general population more about the Native American cultures.
According to Keefe (1992:53) “Aboriginality is a complex social reality, only artificially explained by the abstract divisions of resistance and persistence’ and modern history demonstrates the connections between official education policies (or attitudes used by the dominant group) and key events in Aboriginal Australian history.
CAFCA. (2011). Working with Indigenous children, families and communities Lessons from. Melbourne: Australian Institute of Family
...s ensure respect for the community’s Aboriginal knowledge and begins to nurture students’ coming to knowing. (p. 343)
Schools throughout Australia have altered their curriculums to involve Indigenous knowledge classes; where Indigenous languages, history and culture can be taught. Some schools cater for Indigenous students by creating new curriculums aimed at Indigenous students to cater for their needs, or they have mainstream and non-mainstream classes. Indigenous Boarding schools such as Kormilda College, St John’s College and Marrara Christian College cater for remote Indigenous students; these schools’ use aspects of ‘both ways’. In the year 2000 Clontarf (a male Indigenous academy that runs through many Australian schools) first started. Clontarf’s purpose is to “improve the education, discipline, life skills, self-esteem and employment prospects of young Aboriginal men and by doing so equips them to participate meaningfully in society (Clontarf nd).” Organisations similar to Clontarf are set up throughout Australian middle and high schools. All with the objectives of appealing to Indigenous students in a way that will help the students learn about western knowledge whilst still keeping in touch with Indigenous knowledge. It is important that schools continue to keep organisations such as Clontarf operating. Many positive outcomes have occurred due to Clontarf and similar
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a