Walking Together Professional Development

Presented by Cassandra Wiseman (103773839), Fiona Spindlow (103344617) and Melissa Chubb (6146635)

brown wheat near body of water during daytime

Photo by Mitchell Luo on Unsplash

Photo by Mitchell Luo on Unsplash

Acknowledgement of Country

Bunjilaka College acknowledges the Boon Wurrung People, the Traditional Custodians of the land and waters on which we meet and recognise their continuing connection to land, water and community. We pay our respects to Boon Wurrung Elders past and present and extend respect to other Aboriginal and Torres Strait Islander Peoples.

(Wingaru Education, 2020)

(Wingaru Education, 2020)

Analysis

Bunjilaka College (BC) has a multicultural profile, including a First Nations Student enrolment of 5 percent, 1.2 percent higher than the national average (Australian Bureau of Statistics, 2021), empowering them with an opportunity to create positive change while on a journey of reconciliation. BC is located in Boon Wurrung, Victoria, which has the nation's fastest-growing First Nations population (Flitton, 2015), motivating BC to increase community engagement to build respectful community partnerships (Swinburne, 2023). BC has cultivated a Walking Together Professional Development (WTPD) digital repository to strengthen educators cultural competency and intercultural understanding so they can authentically embed First Nations ways of knowing, being, and doing through inclusive pedagogy. 

Challenges in creating the BC WTPD were associated with creating authentic learning opportunities for educators. These challenges are addressed in the schools mentioned below, with the overarching suggestion to embed First Nations perspectives and voices while planning. As such, the BC WTPD Committee (WTPDC) collaborated with First Nations Elders, language workers, families, and community members to bring the digital repository to life, seeing the value of establishing equitable and culturally authentic educational opportunities for students (Nicoll, 2002; Rogers, 2018). The WTPDC chose to shift away from deficit education models, as Indigenous Services Canada did with their Kindergarten-12 education program (Milne, 2016; Government of Canada, 2008), to help teachers establish meaningful connections with their students, which lead to improvements in learning outcomes, wellbeing and identity (Vass, 2012). Furthermore, successful global education initiatives such as Kura kaupapa (State University, 2019), Maori medium (Education Counts, 2023), the STAR school in America (Star School Media, 2012), Canadian schools (McCue, 2023) and Hawaii Ōlelo language revitalisation program (Kaleimamoowahinekapu Galla, 2018) inspired the WTPD.

As a living digital repository of resources, this WTPD offers modules and workshops that equip teachers with knowledge, skills, and strategies to foster culturally responsive, ethical, and inclusive curricula that embrace First Nations perspectives. Ongoing training and place-based excursions support staff as they take action to increase engagement with the local Boon Wurrung community and support positive change within a global context of reconciliation. The content counteracts the impacts of the Silent Apartheid (Rose, 2012), where generations of Australians excluded or diminished the innovations and heritage of the world's oldest continuously living culture (Australian Museum, 2021). Moreover, it encourages staff to reflect, deconstruct and reconstruct their knowledge and understanding of First Nations Peoples. The WTPD also addresses intergenerational trauma and the persistent gaps in educational and health outcomes caused by historical events such as the Stolen Generations (Read, 2020). By addressing these issues, students will have a greater chance of lifetime success. 

Research suggests that if First Nations perspectives are not authentically embedded, there is a significant risk that intergenerational trauma and barriers will continue (Wilson, 2020). As such, the WTPD aims to improve student learning by supporting staff to embed authentic First Nations perspectives across all curriculum areas (Harrison & Greenfield, 2011) through place-based, strengths-based, and 8-ways pedagogies. Australia's cross-curriculum priorities (CCP) (Australian Curriculum, Assessment and Reporting Authority [ACARA], n.d.-a), language frameworks (ACARA, n.d.-b), professional teaching standards (Australian Institute for Teaching and School Leadership [AITSL], 2017) and the case study (Swinburne, 2023) emphasise the importance of enhancing intercultural awareness and increased training in culturally responsive and inclusive teaching practices. CCPs acknowledge the importance of integrating Indigenous histories, cultures, and contributions (Peacock et al., 2015). As such, the WTPD values place-based pedagogy (PBP) and its significance in designing authentic curriculum. PBP fosters meaningful connections with Country, community, and culture (ACARA, 2023a), incorporates Indigenous voices, and promotes real-world exploration and valuable learning experiences (Smith & Sobel, 2014). Although this takes time, patience, and persistence (Deguara, 2019), the results are evident in the development of respectful relationships, First Nations educational sovereignty, and cultural pride that opens pathways towards authentic reconciliation (Atkinson, 2002).

The WTPD aims to develop educator professional growth by supporting teachers as they learn to acknowledge significant cultural events and connect lessons and school initiatives to First Nations Country, community, language, and social justice. By working with community Elders, the WTPD embeds regular Yarning Circles to build solidarity within the BC community through deep listening, sharing stories, and reflecting on alternate perspectives (Wingaru Education, 2020). The WTPD also positions the preservation, reclamation, and renewal of First Nations languages as critical for empowering communities, strengthening intergenerational ties, and providing non-Indigenous Australians with windows into First Nations experiences (Victorian Aboriginal Corporation for Languages, 2023). However, it is essential to consult with Indigenous communities and respect their preferences for the creation and dissemination of language materials (Kaleimamoowahinekapu Galla, 2018). Reviving the Boon Wurrung language will lead to better educational outcomes for all students as they build intercultural understanding and connect with Country, and First Nations ancestors (ACARA, n.d.-c), while improving their literacy, understanding of language construction and communication skills (ACARA, n.d.-d). 

The WTPD is only the beginning of BC’s journey to becoming an ally for the Boon Wurrung community and overcome barriers that have prevented First Nations students and families from feeling welcome and represented within the school and broader community contexts. The WTPD digital repository supports all students' holistic development and educational success while fostering ongoing partnerships, reconciliation, and cultural pride within the school and broader community.

time lapse photo of stars

Photo by Yong Chuan Tan on Unsplash

Photo by Yong Chuan Tan on Unsplash

person in body of water under blue sky during daytime

Photo by Rémi Boudousquié on Unsplash

Photo by Rémi Boudousquié on Unsplash

aerial view of beach during daytime

Photo by Graham Holtshausen on Unsplash

Photo by Graham Holtshausen on Unsplash

Introduction

Wominjeka (welcome)

To promote equitable education for Aboriginal and Torres Strait Islander students, it is essential to incorporate First Nations perspectives, histories, cultures, and contributions throughout the curriculum (Harrison & Greenfield, 2011). 

Immerse yourself in the workshops, yarns, modules and assessments below to become a more effective and inclusive educator. Share your findings on the staff intranet discussion board (DB).

The WTPD encourages active involvement and collaboration with First Nations communities and will help BC challenge inaccuracies and colonial misconceptions within educational resources and people's perceptions (McConaghy, 2000).

Some WTPD workshops involve Yarning Circles facilitated by Boon Wurring Elders. Yarning Circles are a powerful educational tool, a key part of First Nation Peoples culture (Wingaru Education, 2020), and will support the development of authentic community connections and understandings. 

If you’re not familiar with this practice:

1. First Nations People

Explore the cultures, perspectives and histories of First Nations People to strengthen your cultural understanding.

(Australian Institute of Aboriginal and Torres Strait Islander Studies [AIATSIS], 2022a)

(Australian Institute of Aboriginal and Torres Strait Islander Studies [AIATSIS], 2022a)

1.1 Histories

Yarn: What do you already know about First Nation Peoples histories, cultures, and perspectives? Is your knowledge specific to Boon Wurrung or another tribal area?

Review:

  • Oldest_continuous_living_culture_timeline (Bringing them home [BTH], n.d.-a). 
  • Australia: A national history (BTH, n.d.-b)
  • The aims, tactics and outcomes of the 1967 Referendum (Australians Together, n.d.).
  • Understanding_Elders (Australians Together, 2022).
  • Childrens_Day_History (Deadly Story, n.d.).

    • Yarn: Do you think Australia’s treatment of First Nations people has improved since 1972? Why/ why not?

    1.2 Healing from intergenerational trauma

    (Wingaru Education, 2020).

    (Wingaru Education, 2020).

    Watch: 

    Review:

    Yarn: How does intergenerational trauma affect First Nations Children in an education context? How can teachers assist students in acquiring the necessary cultural capital for educational success? How have your thoughts/feelings/understandings changed over time?

    1.3 Overcoming stereotypes and bias

    Deepening your understanding of First Nations heritage and culture will help to challenge and dispel misconceptions arising from the Silent Apartheid (Rose & Jones, 2012). Thus allowing teachers to create environments that promote respect, empathy, and appreciation for diversity.

    Assess your bias: Intercultural Development Self-Reflection Tool (AITSL, 2023).

    (AIATSIS, 2022b)

    (AIATSIS, 2022b)

    (AIATSIS, 2022b)

    Assessment: Use the principles above and cultivate three culturally responsive classroom resources. Share to the DB.

    1.4 Equity and social justice

    First Nations People endure marginalisation and discrimination. With greater knowledge of their histories, BC can advocate for social justice and equal opportunity. 

    Watch: Close the Gap: Indigenous Health Campaign  (Australian Human Rights Commission [AHRC], n.d.-a).

    Get involved: Activism_opportunities (AHRC, n.d.-b).

    2. Reconciliation: Connection and Engagement 

    2.1 Community engagement protocols  

    Build respectful and collaborative partnerships with Boon Wurrung Elders, language workers and community members. The following culturally sensitive terminology and language protocols will lead to more productive and positive relationships.

    Review:

    2.2 Acknowledgement of Country 

    Facilitated by Elder-in-residence. Learnings from this assessment to be utilised with students in creating personalised Acknowledgement of Country.

    Explore, deconstruct and reconstruct personalised variations of Acknowledgement of Country using what you learned in 2.1.

    Resources:

    Assessment: Provide a summary of important considerations for creating and using Acknowledgement of Country at school events.

    2.3 Student connection and engagement

    Teachers are more effective when they connect and engage with their students on an authentic level. Positive teacher-student relationships lead to improved student well-being, engagement, and agency (Pierson, 2013). 

    Review:

    Assessment: See resources and calendar below. Work as a team to create an event-based unit of work tailored to your students. 

    View: Authentic classroom resources

    3.  First Nations Pedagogies

    Review the following to expand your understanding of First Nations pedagogy.

    (BurrenBeo Trust, 2023a,b)

    (BurrenBeo Trust, 2023a,b)

    3.1 Place-based Pedagogy (PBP)

    PBP emphasises the cultural and spiritual significance of local landmarks and cultural sites, fostering meaningful learning, real-world exploration, and connections with Indigenous cultures (Bishop, 2012). This approach promotes hands-on learning, storytelling, and traditional practices (Bartmes & Shukla, 2020). Furthermore, it allows First Nations students the opportunity to share their perspectives, reinforcing their cultural identity, while non-Indigenous students gain insights into First Nations cultures and histories (Johnson et al., 2020; Price, 2012). It enhances student engagement, critical thinking, and problem-solving by highlighting Aboriginal cultural knowledge, languages, traditional ecological wisdom, and sustainable practices (Bishop et al., 2021). Successful implementation relies on collaboration, respect for Aboriginal knowledge, and partnerships with local communities (Wooltorton et al., 2020).

    Yarn: Look at the below PBP examples. Discuss what other curriculum areas could benefit from this approach.

    (Getting smart, 2023a,b)

    (Getting smart, 2023a,b)

    Resources:

    Boon Wurrung resources and excursions:

    Assessment: Select a First Nations place of significance. Design a class excursion and describe how it meets multiple cross-curriculum needs. Share on DB.

    3.2 Strengths-based Pedagogy

    (Stronger Smarter Institute [SSI], 2023)

    (Stronger Smarter Institute [SSI], 2023)

    A strengths-based approach focuses on students' strengths rather than deficits, has transformative effects for First Nations students, enhancing their self-esteem, cultural identity, and academic performance (SSI, 2012). This approach involves establishing high expectations, positive teacher-student relationships, student leadership, data-driven decision-making, continuous professional development, and community engagement (Craven, 2020). Additionally, it fosters cultural understanding, challenges stereotypes, and cultivates empathy, collaboration, and critical thinking among all students (Whitinui et al., 2018).

    Create concept maps in teams of 2-4: 

    • “What drives you? What makes you strong?
    • How am I with others?
    • How are we together?” 

    (SSI, 2020)

    3.3 8-Ways Pedagogy 

    Designed to respond to communities from Western New South Wales, the 8-Ways pedagogy framework can be modified for other areas as a way to embed First Nations perspectives (Regional Aboriginal Education Team, 2014). Story Sharing, Learning Maps, Non-verbal, Symbols & Images, Land Links, Non-linear, Deconstruct Reconstruct, and Community Links are eight-relational pedagogies that can be interwoven during lessons and activities, thus immersing students in First Nations worldviews, perspectives, and processes (8-Ways, 2022a).

    (Yunkaporta, 2009)

    (Yunkaporta, 2009)

    (Yunkaporta, 2009)

    Resources:

    3.4 Authentic lesson planning

    Activity: Compare the different lesson plans. How are they different? Are they authentic? 

    HASS: 

    Fire_and_land_management:_past_and_present (Indigenous Knowledge Institute, 2020a)

    vs

    Aboriginal_People_and_Fire_Management_PowerPointwinkl (Twinkl, 2022)

    Arts:

    Comparing_traditional_and_contemporary_styles_of_Indigenous_dance (Indigenous Knowledge Institute, 2020b)

    vs

    FREE!-Aboriginal_Flag_Finger_Print_Craft (Twinkl, 2023). 

    Resources:

    Assessment: Develop a lesson plan, reflecting on one of the above-mentioned pedagogies. Share on the DB.

    4. First Nations Language

    Boon Wurrung. Also: Boonwurrung, Bunurong, Boonoorung, Boonwurong, Bunwurru and Bunurong (Museums Victoria, 2023; The University of Melbourne, 2008). 

    In First Nations culture the tribal name is the language name (Commonwealth of Australia [CoA], 2012a) and Boon Wurrung literally means 'no lip’ referring to how speakers express it (The University of Melbourne, 2008).

    4.1 First Nations Languages

    Is Australia a monolingual country? 

    There are 250 Australian Aboriginal and Torres Strait Islander languages with 145 still spoken; 110 of these are spoken by small groups of elderly First Nations People and under threat of survival (ACER, 2008).

    In 1995, a digital bulletin board, ‘Leokī’, resuscitated Ōlelo, a language spoken by a handful of Indigenous Elders. Cultural memories, chants, songs, sounds, and documentation were digitised and disseminated to Hawaiian schools, Ōlelo is now a first language spoken by two generations (Kaleimamoowahinekapu Galla, 2018).

    Yarn: What can we learn from the challenges and success of the Leokī program? How and what kind of digital technologies can revive the Boon Wurrung language?

    Despite good intentions, language revitalisation programs can be superficial with First Nations knowledge pursued to win academic esteem and prizes (Kaleimamoowahinekapu Galla, 2018).

    Yarn: What processes can be followed to ensure the collation and dissemination of First Nations languages online are respectful, accurate and authentic?

    Explore: AustLang (AIATSIS, n.d.)

    Yarn: Have a look at the diagram below and share how your first language connects you with your country, culture, kinship and home/family.

    (CoA, 2012b)

    (CoA, 2012b)

    4.2 Language and the Australian Curriculum

    Australian schools are central in revitalising First Nations languages (Hobson et al., 2018; Disbray, 2019).

    Boon Wurrung is at various stages of renewal. The Victorian Aboriginal Corporation for Languages (VACL), Boon Wurrung Elders and language workers, like Aunty Fay Stuart-Muir (State Government of Victoria [SVG], 2021a) and N'arweet Carolyn Briggs (SVG, 2021b) are seeking communities to:

    • record stories in Boon Wurrung to pass on to future generations
    • produce children’s story books and educational resources in Boon Wurrung
    • participate in Boon Wurrung community language programs

    Read: Thornbury-primary-school-runs-only-melbourne-Indigenous-language-program (Flitton, 2015)

    Yarn:

    • Do you agree that language programs can be a catalyst for revival and reconciliation? Why or why not?
    • Why are there intense and mixed emotions felt when language is revived?
    • How can we support the creation of more Boon Wurrung educational resources?

    4.3 Language Revival Learner Pathway 

    Through immersion in a Language Revival Program, students will:

    • better understand their role as communicators and discover the process of language building (ACARA, n.d.-b)
    • develop intercultural understanding and a capacity to understand and respect diversity and difference (ACARA, n.d.-e)
    • strengthening literacy-­related capabilities, including critical and creative thinking (ACARA, n.d.-d)

    Watch: Aboriginal language classes at Gowrie St Primary School  (McPherson Media Group, 2014)

    View: Language Revival Learner Pathway (LR) Years F–10 Sequence (ACARA, n.d.-b)

    (The Living Circle 21, 2018)

    (The Living Circle 21, 2018)

    See how the Whale_‘Betayil_Song_Cycle’_resource (The Living Circle 21, 2018) links to place, a Boon Wurrung Dreaming Story (Kamay Botany Bay, 2020) and Foundation-Year 2 Content_Descriptors_in_the_ACARA_Language_Framework (ACARA, n.d.-d)

    Assessment: Design a lesson plan that links a First Nations place of significance with one or more Language_Revival_Learner_Pathway_(LR)_Years_F–10_Sequence (ACARA, n.d.-d) content descriptors. Achievement Standards require regular monitoring and adapting to reflect the revival progress of Boon Wurrung (ACARA, n.d.-c).

    Yarn: Discuss ways to partner with First Nations Elders and Community Language Workers to set up curriculum and assessment criteria for Boon Wurrung language studies.

    See the extra resources, professional training links and readings above to keep on your journey towards reconciliation with Bunjilaka Collage.

    See the extra resources, professional training links and readings above to keep on your journey towards reconciliation with Bunjilaka Collage.

    Nice work!

    Share your renewed knowledge with colleagues and networks. Feedback can be sent through to the WTPD Committee for ongoing improvement.

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