TEACHING INDIGENOUS AUSTRALIAN’S

MARLEY FARICLOUGH
‘Teaching For Social Justice through Reconciliation Pedagogy’
Covert and somewhat invisible forms of racism continue to underpin Aboriginal and Non-Aboriginal relations, with
concepts of ‘Whiteness’ reflecting the social constructs and structural hierarchically that exists and remains within the
Australian society (Rigney, 2016). It, therefore, becomes evident the need for a Pedagogical Modal within Educational
Systems that centres on providing socially just teaching practices for all students. The Australian Institute for Teaching and
School Leadership (2016) standards considerations into development of teaching for Social Justice focuses on
Reconciliation Pedagogies as key to improving learning outcomes for Aboriginal Australian students, stating ‘the broad
aims for teaching through Reconciliation is not just about catering for Aboriginal students and their communities, but
about re-educating all Australians to dismiss ongoing racialised myths, in order to work together towards greater equity
and social cohesion. Tristan Kennedy in EDUC2024 Teaching for Aboriginal Australian Students, Reconciliation Pedagogy
and Inclusive Practices Lecture, further explores how ‘means of Reconciliation Pedagogy within not only Educational
systems but community life is a process that aims to acknowledge, unite and commit to decolonisation through critical
analysis and reflection’ and can be of great benefit to the reconstruction process of socio-cultural change, as a resistance
discourse within current and future practices (Kennedy, 2016). When considering the teaching Reconciliation through
concepts of Resistance, Intervention, Transformation and Reconstruction within the continuum of social and political
action, especially Education it reflects a process that brings people and their differences, as well as common histories
interests and aspirations together (Worby, 2006). I believe it is vital that through Education we recognise our shared
history in the contexts of Aboriginal and settler relations, rather than focusing on a whitewashed version of history that, in
which privileges ‘white’ voices (Kennedy, 2016). As it is only by confronting this history and acknowledging both Aboriginal
and Non-Aboriginal perspectives can we begin the process on decolonisation?

Theoretical Reconciliation Frameworks act as a form of resistance against the lasting impacts of colonization. The goal for
social justice drives from processes of resistance, and aspires the respectful and progressive coming together of Aboriginal
and Non-Aboriginal people and their different, as well as shared histories, cultures and interests, in full understanding,
awareness and acknowledgment of past relations (Kennedy, 2016). Fundamental elements of Reconciliation acts can be
seen as leading the way to this reconstruction, as a process of social-cultural, political and economic change that, in which
repositions itself as a resistance discourse (Worby, 2006). Through thorough examination, it can be made evident that any
approach to Aboriginal Social Justice requires interrogation of self and others in context, interest, political shifts,
knowledge’s, ideologies, as well as the privileging of histories and identities (Worby, 2006). Attempts to move further
forward against acts of the past must also involve a consciousness of allowing opportunities for considered discussion of
contested and fundamental issues of equity, opportunity, and engagement (Worby, 2006). Thus, successful
implementation of Reconciliation as a framework behind Social Justice requires physical and psychosocial change, in
attempt to create healthier, safer, functional and better-informed relations within the context of Australian society
(Worby, 2006).

Reconciliation Frameworks propose Education as a vital and appropriate site for instigating and promoting physical and
psychosocial changes in regards to Social Justice. It places responsibility on Educational systems as a space for social
change, provoking positive shifts to inter-generational assumptions and judgments through increased understanding and
acceptance (Worby, 2006; AITSL, 2016). Considerations into Educational classroom practices expose the concept of
Acknowledgment, Unity, and Commitment as the foundation to confronting and critically reflecting upon practices of
Reconciliation (Kennedy, 2016). It involves recognising Australia’s shared history, becoming critical about your individual
position within society and committing to action under the banner of Reconciliation. Full acknowledgment of the past
through confrontation of events of the past ‘as painful as they might be' will assist in enhancing one's connection to
community and learning (Worby, 2006). This is not to mean forgetting our differences, however simply accepting and
celebrating these differences to help define our sociological identities.

The implementation of Reconciliation pedagogical approaches to learning within Educational settings will undoubtedly
result in positive outcomes to achieving the Australian Institute for Teaching and School Leadership Standards.
Reconciliation aims to bring together and work to overcome division and inequality between Aboriginal and non-
Aboriginal Australians and demonstrates a continual effort to provide equal opportunity for all students. The ALTSL
Standards outline strategies for implementing respectful teaching of Aboriginal students, with focus Areas 1.4: Strategies
for teaching Aboriginal and Torres Strait Islander Students and 2.4: Understanding and respecting Aboriginal and Torres
Strait Islander people to promote reconciliation between Aboriginal and Non-Aboriginal Australians, details teacher
responsibilities and expectations for demonstrating broad knowledge of understanding and respect for Aboriginal and
Torres Strait Islander peoples histories, languages, cultural identities and impacts of culture (ALTSL, 2014). When working
from a Reconciliation standpoint it becomes vital for teachers to reflect critically when understanding Australian Education
from an Indigenous perspective and make informed decisions and considerations in regards to appropriate teaching
processes. Insights into teaching processes through reflection of the ALTSL Standards provides methods of resisting social
and historical inequalities, as well as recognises that Education is a site of potential change and transformation (AITSL,
2014). Thereby, raising consciousness, making contact and taking action through deconstructing the social constructions of
race and how these ideological concepts interconnect to form understanding about Aboriginal students, both historically
and in the contemporary sense, provides teachers with awareness as the starting point for enhancing Social Justice
through a resistance and reconciliation pedagogical framework (ALTSL, 2014).

Development of teaching programs that support the equitable and ongoing participation of Aboriginal and Torres Strait
Island Students involves designing and implementing effective teaching strategies that are responsive to local community
and cultural settings and histories. It requires broad knowledge and understanding of the impact of culture and cultural
identity on educational outcomes of students, in order to increases overall engagement in learning. I believe enhanced
engagement should focus on collaborative forms of learning through community in attempt prosper a culturally aware and
socially just curriculum. Possible methods of achieving inclusive and engaging curriculum connect could be implemented
through practical based and reflective learning that focuses on teaching students ideologies of race, which in turn will help
in the understanding, acknowledgement, and acceptance of the cultural differences within Australian society (Blanch,
2010). Rap and Hip Hop through the curriculum acts as an excellent tool for inclusion, which involves celebrating and
articulating Indigenous culture through the use of re-contextualised popular cultural, allowing Aboriginal Students in
particular to greater express and explore their cultural identity (White, 2009). A focus on transformative development of
curriculum strategies and interventions provide further focus on critical pedagogy’s ability to challenge the productive
roles school play in political and cultural life (Blanch, 2010). As well as, reflecting upon key ideas that centre on promoting
critical thinking, social inquiry, and self-confidence for adolescent students (Blanch, 2016). This educational concept of Rap
and Hip Hop through the Curriculum goes beyond the effects of remedial education, in order to promote questioning
amongst students, provide them with the ability to exercise moral and ethical judgment and further understand cultural
underpinnings through an expressive form of learning.
Educational professionals play a vital role in fostering Social Justice and the implications that follow from a socially just
environment (Kennedy, 2016). Within a diverse society there are a multitude of factors that encourage the development
of social justice practices and if pursued this commitment to action within community, workplace and classrooms have the
ability to bring about social change for all members of that said community, workplace and classroom (Worby, 2006).
Through creating specific learning opportunities and tasks that will enable the teaching for social justice, this then has the
potential to support current and future generations of Aboriginal and Non-Aboriginal people to build positive
relationships, which in turn with prosper society as a whole and challenge the perceived notion of cultural awareness that
has previously existed within Australian society (Smith, 1999). To be effective changemakers it is fundamental that
Educators have a critical understanding of the underlying assumption, motivations, and values that inform practices of
Decolonization and Reconciliation (Smith, 1999). As with this analysis of one’s own space, values and cultural identity then
comes the ability to critically reflect and analyse the material and content that is being presented within the learning
environment (Worby, 2006). This will ensure that there are no silenced voices, no ignored histories and no one is devalued
as previous educational models have inadvertently created. With the analysis of curriculum and material it is imperative
that the perspectives represented are identified, acknowledged and those who are missing or silenced are also identified,
this then allows for reflection upon who is privileged in this curriculum (Worby, 2006). To create a classroom with a
socially just focus is to acknowledge the significance of each student’s knowledge, history and identity and how this
impacts upon their preferred learning styles, the ways in which they create success and can demonstrate their learning to
the teacher (Kennedy, 2016). To not just model, but effectively establish a socially just classroom, pedagogy and
curriculum that focus’ on Reconciliation there must be interaction with reliable and trusted sources of information, this
comes with knowing the local community, specifically the local Aboriginal community and making contact within this
community to find support for the teaching of Aboriginal perspectives (Kennedy, 2016). Identify local histories that may be
confronting and culturally sensitive, allow Aboriginal and Torres Strait Islander people to assist in teaching these topics in a
manner that is inclusive and sensitive, ensuring all voices are heard.

The teaching for Social Justice through Reconciliation Pedagogy has been highlighted as a key for improving the outcomes
for Aboriginal Australian students. Although there have been attempts at improving the outcomes for Aboriginal
Australian students within the Educational setting, there have been ongoing issues within these structures that still
disadvantaged students based upon culture and race within these attempts. Through creating a socially just learning
environment there is a conscious awareness as to the content, curriculum and approach to learning that reflect on the
voices and views presented and their privileged positions. Voices, which are presented, are acknowledged and those that
have been typically silenced are addressed within a socially just pedagogical approach. The support from Aboriginal and
Torres Strait Islander people within the learning environment is a valuable tool to ensure that the curriculum is inclusive,
supportive and culturally appropriate and sensitive to the content matter. By implementing respectful pedagogical
approaches this will ensure the inclusion of Aboriginal voices into the schooling curriculum and environment, providing
students with the ability to see the world from other’s viewpoint in order to open their hearts and minds to the process of
Decolonization and Reconciliation (ALTSL, 2014).
 REFERENCE
- Blanch F, 2016, ‘Rappin Ontologies’, lecture notes distributed in the topic EDUC2420 Teaching Indigenous Australian
Students, Flinders University, Bedford Park, 5th September
- Blanch, FR & Worby, G 2010, ‘The silences waiting: young Nunga males, curriculum, and rap', Curriculum
Perspectives, vol. 30, no. 1, pp. 1-13.
- Kennedy T, 2016, ‘Reconciliation Pedagogy and Inclusive Practices’, lecture notes distributed in the topic EDUC2420
Teaching Indigenous Australian Students, Flinders University, Bedford Park, 29th August
- Reconciliation and the National Professional Standards for teachers http://www.aitsl.edu.au/australian-professional-
standards-for-teachers/standards/list
- Reconciliation Australia, Reconciliation Action Plans, 2010, <http://www.reconciliation.org.au/raphub/>.
- Rigney D, 2016, ‘Critical Pedagogy’, lecture notes distributed in the topic EDUC2420 Teaching Indigenous Australian
Students, Flinders University, Bedford Park, 22nd August
- Smith, L.T, 1999. Decolonizing methodologies: Research and indigenous peoples. Zed Books.
- White, C 2009, ‘"Rapper on a rampage": theorising the political significance of Aboriginal Australian Hip Hop and
Reggae’, Transforming Cultures eJournal, vol. 4, no. 1, pp. 108-130.
- Worby, G R, Rigney, L H & Tur, S U 2006, ‘Where salt and fresh waters meet: Reconciliation and change in education',
in G Worby, L-I Rigney (eds), Sharing Spaces: Indigenous and non-indigenous responses to story, country and rights,
API Network, Perth, WA, pp. 418-447.