Education Essay

Resource Evaluation

Incorporating texts that relate to Aboriginal and/or Torres Strait Islander history, culture and identity into the curriculum is not only essential in the sense that it allows students to learn about the unique and complex nature of Indigenous histories and cultures , but it also fosters reconciliation, acceptance and tolerance between Indigenous and non-Indigenous student’s. However, educators must understand the importance of evaluating resources before implementing them into the classroom, so as to avoid the generation of racism, cultural bias and stereotypical generalizations towards Indigenous peoples and their cultures. Therefore, this paper will critically evaluate two texts which could potentially be incorporated into the stage four and five history syllabus to allow students to develop a greater sense of understanding, awareness and respect for Aboriginal and/or Torres Strait Islander histories and cultures. In doing so, this paper will also explore theoretical literature in evaluating these sources and the impact in which they may possess in shaping students’ understanding towards Indigenous histories and cultures. Lastly, this paper will provide teaching strategies in which educators may employ when utilising these texts within the classroom.

‘The Burnt Stick’ by non- Indigenous author Anthony Hill is a fictional text which explores the history of the Aboriginal ‘Stolen Generations.’ The text is based on accurate historical events which took place in the early 20th century whereby the Australian government implemented racist policies which allowed for the forcible removal of ‘half-caste’ Aboriginal children from their homes and placed into detention centres. This text tells the story of a five year old ‘light-skinned’ boy, John Jagamarra, who is taken away from his Aboriginal mother to be raised as ‘white’ in the Pearl Bay Mission. This text would be best suitable for a stage five history (year 9) Indigenous and non-Indigenous student’s. In using this text as a historical source with year nine student’s educators may incorporate it into the history syllabus point

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whereby student’s learn about the ‘changing rights and freedoms of Aboriginal peoples and other groups in Australia’ (NSW Board of Studies, 2002, p.36). In the long term, this text will allow students to develop a greater sense of self and awareness in exploring the past of others as well as their own. It will allow them to be informed and active citizens with a critical understanding of the nature of history as outlined in the syllabus.

This text possesses many strengths and weaknesses in contributing to a student’s understanding and awareness of Aboriginal history, society and culture. The text is very effective in terms of providing an empathetic view in regards to the mistreatment of Aboriginal peoples by the Australian government. It reinforces the notion of a ‘shared history’ and this is especially effective in avoiding the notion of cultural bias. The author focuses both on the Indigenous and non-Indigenous experience of the history of the ‘stolen generations’. Aveling (1998) notes that Indigenous history should be taught as ‘shared experiences’, rather than ‘other’ and ‘different.’ She maintains that ‘guilt is not an effective tool for reconciliation rather understanding our shared history is’ (p.305). Hence, it is the educator’s role to develop a greater sense of awareness amongst student’s that there should be mutual respect when investigating both the Indigenous and non-Indigenous sides of history. This will not only foster respect and reconciliation between Indigenous and non-Indigenous student’s but it will also allow students to think critically in interpreting history.

Although the intentions of the text is positive in the sense that it voices the loss and trauma of Aboriginal peoples, some weaknesses in the text hinder its positivity to an extent and educator’s must be aware of this as an aspect of ‘hidden curriculum’. The ‘hidden curriculum’ is essentially known as those values and thoughts which are taught by schools that are not formally outlined within the school curriculum (Seddon, 1983, p.1). One such example can be
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seen in the use of inappropriate language within the text, such as, ‘You know what black fellers are like. We always bin sitting in the dust’ (Hill, 1994, p. 40). Such language is problematic because the fact that the text is written by a non-Indigenous author gives the impression that the author possesses the right to make blatant assumptions on behalf of Aboriginal peoples. According to Dunn (2002), racist language generates an ‘us and them mentality’ (p. 5). In light of this view, this can be extremely counter-productive within a classroom context as Indigenous student’s will find it highly derogatory and offensive and it will possibly hinder non-Indigenous student’s from respecting Aboriginal culture and identity. Indigenous students may also receive the impression that the Western education system is racist in its assumptions about Aboriginal peoples. Krause et al (2010) maintain that a more ‘culturally sensitive’ teaching approach, such as incorporating non-stereotypical cultural perspectives into the curriculum, is needed in order to allow students to understand cultures other than the dominant one, and to dismantle negative stereotypes attached to certain cultures (p. 373).

Further, the visual components of the text may also be problematic in some cases. The text fails to acknowledge contemporary Aboriginal society and culture (Hill, pp. 15-27). According to Cavanagh (2005), such texts represent Aboriginal peoples as ‘noble savages far removed from contemporary reality’ (p. 296). The stereotypical visual representation of Aboriginal peoples in an ‘ancient’ and ‘primitive’ manner may give student’s the impression that they are a people who are uncivilized and ‘frozen in time’. Miley (2006) notes that, the main culprit of this, whether the author provides a sympathetic view towards Aboriginals or not, is that some non-Indigenous authors still sub-consciously remain to view Aboriginal culture through the lens of a European perspective (p.12). Consequently, not only will non- Indigenous student’s receive the wrong impression of Aboriginal peoples but Indigenous student’s will suffer from self esteem problems in relation to their cultural identity. In this respect, Browett (2009) suggests that both learning and teaching must confront stereotypes attached to certain cultures

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and a more critical analysis of resources is required so as to generate empathy and respect for cultures (pp. 24-25). Hence, it is the educator’s role to provide a ‘balanced’ view when utilising such texts within the classroom.

Nonetheless, this text may still be used as a beneficial resource in teaching students about Indigenous history and culture. A teaching strategy an educator may utilise with this text could be student centred learning. Student’s may be provided with primary historical sources concerning the ‘stolen generations’ and may then be asked to critically assess the accuracy of the text as a historical source in comparison to the primary sources in understanding the changing rights of Aboriginal peoples. The class may then be divided into two camps, whereby one side will argue the disadvantages of the text in contributing to understanding these changing rights and the other will argue the advantages. With this kind of learning the educator allows the students to be in control of their own learning process whereby the educator is the facilitator of learning, not the controller. This activity will enable students to become critical thinkers in learning about the history of Aboriginal treatment and will allow them to explore perspectives other than their own.

‘The Aboriginal Peoples of Australia’ is a non-fictional text by non-Indigenous author Anne Bartlett. This text takes an in depth look at distinct Aboriginal and Torres Strait Islander histories, cultures and traditional practices, balancing out both the traditional and modern life styles of Indigenous peoples. Further, the text also briefly looks into Aboriginal treatment by the Australian government and how Indigenous rights have been attained in respect to tribal rights, relationships and land. The text also contains a plethora of intriguing images which supplements the written text effectively and displays different aspects of Aboriginal history, culture and identity. This text would be suitable for a stage four (Year 7) history Indigenous and non-Indigenous audience however, it could also be utilised as a cross curriculum text. It

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covers the stage four curriculum standards very effectively as students will learn aspects such as culture, continuity and change, governance, power and authority. This text will also supplement the syllabus outcomes whereby students learn to ‘describe and explain the nature of history and the main features of past societies and periods and their legacy’ (NSW Board of Studies, 2002, p. 54).

This text contains more strengths than it does weaknesses. One of the main strengths of this text is that, through both imagery and language, it recognises both contemporary and traditional aspects of Aboriginal culture and society. Bartlett uses statements such as:‘...present day Aboriginal families combine their traditions with modern lifestyles’ (2002, p. 33). However, certain terms within the text such as the use of the word ‘Aborigine’ may be offensive for Indigenous student’s because according to ‘Queensland Health Organisation’ (2011), the use of the term ‘Aborigine’ has negative and stereotypical connotations and should be avoided (p. 2). Hence, it is imperative that educators address this within the classroom.

Nonetheless, the use of visuals of Aboriginals in contemporary and traditional attires strongly represents Aboriginal culture and society as thriving peoples. Aveling (1998) argues, that teaching Aboriginal history, culture and traditions becomes trivialized when taught alone... (p. 303). Hence, this is why Harrison (2011) notes, that the inclusion of Aboriginal contemporary culture within the classroom strengthens the relationship between Indigenous and nonIndigenous students (pp. 71-72). This is a concept in which Harris (1990) refers to as the ‘two way learning’ pedagogy (pp. 137-138). Providing such a view on Aboriginal culture and society allows non-Indigenous student’s to better relate to Indigenous students. As a result, this not only fosters acceptance and tolerance amongst students, but it also bridges students’ understanding of Aboriginal culture and society along the way.

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Another strength of this text is that it values Aboriginal culture and traditions. The text acknowledges the existence of an array of Aboriginal cultures and languages and does not limit Aboriginality to ‘one’ cultural group of peoples. It also outlines the struggle and resistance of Indigenous peoples in attaining their rights from conventional order. According to Sonn et al (2000), the ‘hidden curriculum’ generally does not take into account the traditions and values of Indigenous student’s and they are predominantly taught mainstream ‘European’ based values (p.4). In this light, the ‘hidden curriculum’ can be beneficial when utilising this text to teach Aboriginal values and traditions even though the syllabus may not outline this.

As a result, this will cultivate respect and reconciliation amongst student’s, as Indigenous student’s will appreciate that reference is being made to the multifaceted and complex nature of their traditions and they will also appreciate that their people are not just represented as a ‘passive’ culture enlightened by western ideals. Also, non-Indigenous student’s will value Aboriginal culture in a more understanding and open minded manner. However, it is the educator’s role to implement this type of learning into the classroom without cultural bias, rather in an approach which incorporates and balances traditional values with that of the mainstream.

In utilising this text within the classroom, educators may employ the strategy of ‘cooperative’ or ‘collaborative learning’. Maloy et al (2010) note that small group work makes it easier for students to express their ideas, while being actively engaged with what they are learning about (p. 50). After the students have read the text as a class, students can be divided into small groups to research a significant Aboriginal cultural practice and how that practice has been maintained within contemporary society today. Students will then present their research findings to the rest of the class. This activity will not only be engaging for a year 7 class, but it will allow student’s to grasp a better understanding of the contemporary issues facing the

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Aboriginal community in present day society. Thus, this type of learning activity will encourage students to apply their knowledge of Aboriginal culture and society to the broader community.

In conclusion, it is evident through close analysis of the two texts that educators must critically examine resources concerning Aboriginal and/or Torres Strait Islander history, culture and identity when incorporating them into the curriculum. Through evaluation of these texts, it has been revealed that there are many aspects such as cultural bias, stereotypes, the notion of ‘hidden curriculum’ and racism which may hinder a student from understanding and respecting Indigenous history and culture. Although both texts were beneficial in contributing to a student’s understanding of Indigenous history and culture they also contained weaknesses which may potentially worsen non-Indigenous students’ attitudes towards Indigenous student’s and much of the theoretical literature and research supported this. While not all educator’s may be aware of critical literacy, nonetheless, educators may use current research as a means of understanding the importance of analysis of texts in shaping students’ understanding towards Indigenous peoples. With such dynamic skills in practice, not only will the student’s develop a sense of respect and appreciation towards one another, but the future of how Indigenous history and culture has been viewed and applied may possibly change forever.

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References
Aveling, N. (1998), ‘Aboriginal Studies: for whom, and to what ends?’, Discourse: Studies in the Cultural Politics of Education, 19 (3), pp. 301-314. Bartlett, Anne. (2002), ‘The Aboriginal Peoples of Australia’, Minneapolis: Learner Publications, pp.4-45. Browett, JE, (2009), ‘Critical Literacy and Visual Texts: Windows on Culture’, Impact, 11 (2), pp. 24-29. Cavanagh, P. (2005). ‘Silences, secrets and little white lies: reflections on the representation of Aboriginal people in Australian schools’, In G. Cant, A. Goodall and J. Inns. (Eds.), Discourses and Silences: Indigenous Peoples, Risks and Resistance. Christchurch, NZ: University of Canterbury, pp. 289-308. Dunn, R. (2002), All Present? Guidelines for Inclusive Language and Pictorial Representation for Staff and Students at James Cook University. James Cook University, pp. 1-8. Harris, S. (1990). ‘Two-way Aboriginal Schooling: Education and Cultural Survival’, Canberra: Aboriginal Studies Press, pp. 137- 150. Harrison, N., & Greenfield, M. (2011), ‘Relationship to Place: Positioning Aboriginal knowledge and Perspectives in Classroom Pedagogies’, Critical Studies in Education, 52 (1), pp. 65-76. Hill, A., & Sofilas, M. (1994), ‘The Burnt Stick’, Ringwood: Penguin Books, pp.1-53. Krause, K.L., Bochner, S., & McMauch. (2010), ‘Educational Psychology for Learning and Teaching’, South Melbourne: Cenage Learning, pp. 361 -373. Maloy, R. W., & LaRoche, I. (2010), ‘Student-Centred Teaching Methods in the History Classroom: Ideas, issues, and Insights for New Teachers’. Social Studies Research & Practice, 5 (3), pp. 46-61. Miley, L. (2006), ‘White Writing Black Issues of Authorship and Authenticity’, Queensland University of Technology, pp. 2-24. NSW Board of Studies. (2003). History years 7–10 syllabus. Sydney. Board of Studies pp.1-80. Queensland Government. (2011), ‘Guidelines for Aboriginal and Torres Strait Islander Terminology’, Queensland Health, pp. 1-9. Seddon, T. (1983), ‘The Hidden Curriculum: An Overview’, Curriculum Perspectives 3(1), pp.1-6. Sonn, C., Bishop, B. and Humphries, R. (2000), ‘Encounters with the dominant culture: Voices of Indigenous students in mainstream Higher Education’. Australian Psychologist, 35, pp. 1-21.
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References: Aveling, N. (1998), ‘Aboriginal Studies: for whom, and to what ends?’, Discourse: Studies in the Cultural Politics of Education, 19 (3), pp. 301-314. Bartlett, Anne. (2002), ‘The Aboriginal Peoples of Australia’, Minneapolis: Learner Publications, pp.4-45. Browett, JE, (2009), ‘Critical Literacy and Visual Texts: Windows on Culture’, Impact, 11 (2), pp. 24-29. Cavanagh, P. (2005). ‘Silences, secrets and little white lies: reflections on the representation of Aboriginal people in Australian schools’, In G. Cant, A. Goodall and J. Inns. (Eds.), Discourses and Silences: Indigenous Peoples, Risks and Resistance. Christchurch, NZ: University of Canterbury, pp. 289-308. Dunn, R. (2002), All Present? Guidelines for Inclusive Language and Pictorial Representation for Staff and Students at James Cook University. James Cook University, pp. 1-8. Harris, S. (1990). ‘Two-way Aboriginal Schooling: Education and Cultural Survival’, Canberra: Aboriginal Studies Press, pp. 137- 150. Harrison, N., & Greenfield, M. (2011), ‘Relationship to Place: Positioning Aboriginal knowledge and Perspectives in Classroom Pedagogies’, Critical Studies in Education, 52 (1), pp. 65-76. Hill, A., & Sofilas, M. (1994), ‘The Burnt Stick’, Ringwood: Penguin Books, pp.1-53. Krause, K.L., Bochner, S., & McMauch. (2010), ‘Educational Psychology for Learning and Teaching’, South Melbourne: Cenage Learning, pp. 361 -373. Maloy, R. W., & LaRoche, I. (2010), ‘Student-Centred Teaching Methods in the History Classroom: Ideas, issues, and Insights for New Teachers’. Social Studies Research & Practice, 5 (3), pp. 46-61. Miley, L. (2006), ‘White Writing Black Issues of Authorship and Authenticity’, Queensland University of Technology, pp. 2-24. NSW Board of Studies. (2003). History years 7–10 syllabus. Sydney. Board of Studies pp.1-80. Queensland Government. (2011), ‘Guidelines for Aboriginal and Torres Strait Islander Terminology’, Queensland Health, pp. 1-9. Seddon, T. (1983), ‘The Hidden Curriculum: An Overview’, Curriculum Perspectives 3(1), pp.1-6. Sonn, C., Bishop, B. and Humphries, R. (2000), ‘Encounters with the dominant culture: Voices of Indigenous students in mainstream Higher Education’. Australian Psychologist, 35, pp. 1-21. 8