Indigenous Education: Similarities in Policies and Practices, Culturally Safe and Responsive Content in Classroom

This article discusses the similarities in policies and practices experienced by Indigenous Peoples in different countries, and how to incorporate strength-based, culturally safe and responsive content in the classroom to support Aboriginal and/or Torres Strait Islander students. It includes a concept map illustrating similarities in experiences of colonization or contemporary practices and policies in education, and tips for teaching Indigenous students with sensitivity to their cultural requirements, intergenerational trauma, and sense of autonomy.

Answers to Two
Questions

Contents
True or False 10 x 1/2 mark each.................................................................................3
Question 2....................................................................................................................3
Answer..........................................................................................................................4
Question 3....................................................................................................................6
Answer..........................................................................................................................6
REFERENCES/BIBLIOGRAPHY.................................................................................9

True or False 10 x 1/2 mark each
For each question mark T for True or F for False in relation to each statement
1. Multimodal activities and assessments support Aboriginal and
Torres Strait Islander Literacy.
T
2. The current phase of state education in New Zealand is
“Integration”.
T
3. Aboriginal students generally struggle to work autonomously. F
4. Aboriginal rock art is a form of literacy and story. T
5. Strength-based approaches in the classroom fail to support
Indigenous epistemologies.
F
6. Group work supports the learning style of all Indigenous students. T
7. Understanding time can be linked to changes in the landscape. T
8. Misunderstandings between speakers of Aboriginal English and
Standard English speakers are uncommon.
F
9. Understanding kinship systems does not support mathematical
understanding for Aboriginal students.
F
10. In Aboriginal communities, kinship roles are integral in
maintaining the integrity of oral histories.
T
Mark: /5
Question 2

There are clear similarities in the policies and practices experienced by the
Indigenous Peoples of Turtle Island (Canada), Aotearoa (NZ), Sami Peoples of
Norway, Sweden, Finland and the Kola Peninsula within the Murmansk Oblast of
Russia (Sápmi) and what is now called Australia. Select three of these four
Indigenous contexts and create a concept map illustrating similarities in one of the
following areas: Experiences of Colonisation; or Contemporary Practices and
Policies in Education.
Answer
The beginning of British imperialism in the late eighteenth century saw this
conventional world decline, despite vivacious, extended opposition as guerrilla
fighting and other ward with indigenous people (De Santolo, 2019). For sure, as
indicated by one of Australia's most senior antiquarians of Aboriginal history.
Imperialism disturbed each part of Aboriginal presence, as clear in the
accompanying statement: Indigenous communities were driven away, vegetation
was eaten or stomped on (by presented creatures like dairy cattle, pony and sheep)
and Aboriginals drove once more into the mountains, swamps, and scarce areas.
Examples of occasional relocation separated, regions liberated from British were
over used, and ultimately drained of food (Mitchell and Arseneau, 2019). This
obliteration included customary educative practices, which were troublesome on the
off chance that not difficult to support in that frame of mind of such assault. The
British were not the principal pariahs to find Australia in any case individuals from the
different Melanesian gatherings of Papua New Guinea and the Torres Strait Islands,
as well as the Moccasins from Indonesia had continuous early contact with central
area Australians. Really, this star grouping of values comprised a type of interior
expansionism in which the two communities possess a similar domain and which,
basically, can mingle the colonized into an acknowledgment of their sub-par status,
influence and riches (for instance Native Americans, or the different local networks of
Africa) (Horowitz and et. al., 2018).

Figure 1: Generated through computer
Assuming indigenous individuals were managed the cost of tutoring by any stretch of
the imagination; it was for the most part exceptionally simple in structure, driving just
to the most fundamental occupations (housework for young ladies, untalented
homestead work for young men). Educational plan during colonisation depended on
the 4Rs: Reading, Writing, Reckoning (math) and (the Christian) Religion, giving
inadequate consideration to Aboriginal learnings and educations (McLean and et. al.,
2018). Throughout the span of the twentieth hundred years, this bit by bit developed
into a more assimilationist period wherein it was expected that basically opening up

dark admittance to unaltered white instructive organizations would ensure
progress/fairness (Moodie, Maxwell and Rudolph, 2019). Thusly, as this restricted
origination likewise demonstrated insufficient abandoning such a large number of
indigenous students, it was prevailed by a more integrationist time which was joined
by rising dark turmoil. The ongoing period of 'self-assurance, self-administration and
compromise' is one in which subsidizing is still profoundly controlled and consistence
to numerous and contending state and Commonwealth (government) organizations
and services is perplexing, specialized and oppressive (Ravenscroft, 2018). This is
particularly the situation for distant networks where instructive levels are the least in
the nation, where the primary language is still generally an indigenous language, and
where networks are most subject to outside help. This isn't to reduce the issues
experienced by indigenous individuals in metropolitan settings who frequently feel
they become undetectable inside a non-Aboriginal town or city environment, which
they have no help by any means, and that offices miss the mark on important
comprehension to have the option to help.
Mark: /7.5
Question 3
Ensuring Indigenous students’ culture, community relationships and identity are
valued in education settings is pivotal for educational success for indigenous and
Torres Strait Islander students. Consider the following quote:
“This scene and Dujuan’s words are a powerful reminder that all students yearn to
recognise themselves in the material they’re studying. It’s the reason that strength-
based, culturally safe and responsive content is so engaging and inclusive for all
students” (Vadiveloo & Edwardson, 20 July 2020, para, 5).
Describe how you would incorporate strength-based, culturally safe and responsive
content in your classroom to support Aboriginal and/or Torres Strait Islander
students.
Answer
Teaching indigenous students requires sensitivity for their special needs and
knowledge about indigenous cultural protocols. Maximum non- indigenous
instructors have relatively little experience educating and drawing in indigenous

youngsters. To contact them and get them keen on learning, a tutor/ instructor
requires improving their abilities and creating new ways of educating the indigenous
people through numeracy and learning.
Knowing cultural requirements
Aboriginal students can keep away from direct eye to eye connection to a grown-up
as it is viewed as impolite in Aboriginal culture. At the point when instructors
misdiagnose indigenous understudies' homeroom conduct we can talk about
'delicate bigotry'. I understand that numerous youngsters could know the response,
yet aren't happy shouting out. All things being equal, I attempt to consolidate more
'hands on' learning and a more prominent assortment of common-sense encounters
into our examples.
Not expecting underperformance from the indigenous learners
Assuming indigenous students’ numbers are low educators could disregard
Aboriginal understudies, anticipate that they should convey low outcomes or deceive
them. All things considered, have elevated requirements. I maintain that they should
try to achieve the impossible.
Relating examples to their community and environment
Showing indigenous student needs to convey “relatedness" [10], which is a critical
element of Aboriginal perspectives. It comes from the connectedness to each living
thing, which is the underpinning of indigenous custom, culture and otherworldliness.
Native youngsters take a gander at this large scale perspective on the world prior to
restricting it down to the miniature. Understudies would glance around and notice
who isn't there instead of who is there.
Providing them positive compliments to develop their confidence
In the TED talk, social researcher Amy Cuddy uncovers commonplace body stances
of individuals who feel mediocre and the messages this ships off their cerebrum. By
faking a stance of force, regardless of whether for only two minutes, the mind gets
signs of more power which diminishes cortisol (the pressure chemical) and
increments testosterone (the chemical of force).

Considering intergenerational trauma
Native history is horrendous in many spots, for instance absorption strategies or the
Stolen Generations, and guardians can give their injury to their youngsters which
then, at that point, become intergenerational. Educators need to perceive this injury
when they evaluate Aboriginal guardians' or students decisions.
Knowing the sense of Autonomy among the indigenous people
Native youngsters have been raised to be independent people with an option to
communicate their requirements and sentiments and have them treated in a serious
way. In any case, areas of strength for a can cause them problems in a homeroom.
Include community spirit
Native students/ learners are more used to working for the aggregate great as
opposed to zeroing in on individual accomplishment. It is unfamiliar for them to be
tried as 'people' for their insight, when their standard setting is seeing what the
gathering can accomplish on the whole.
English is a foreign language
For the overwhelming majority indigenous youngsters English is their second, third
or fourth language. Educators ought to make sense of things in more than one
manner and at least a few times to empower Aboriginal learners comprehend and
learn in indigenous culture where information was gone on through dreary narrating
from one generation to another. In the event that conceivable, indigenous kids ought
to be shown in their most memorable language. "Figuring out how to peruse and
compose requires the cerebrum to be neurologically formatively prepared."
Mark: 7.5/5
Total Mark /20

REFERENCES/BIBLIOGRAPHY
De Santolo, J., 2019. Indigenous storywork in Australia. Decolonizing research:
Indigenous storywork as methodology, pp.171-174.
Horowitz, L.S. and et. al., 2018. Indigenous peoples’ relationships to large-scale
mining in post/colonial contexts: Toward multidisciplinary comparative
perspectives. The Extractive Industries and Society, 5(3), pp.404-414.
McLean, J. and et. al., 2018. Shadow waters: Making Australian water cultures
visible. Transactions of the Institute of British Geographers, 43(4), pp.615-
629.
Mitchell, T. and Arseneau, C., 2019. Colonial trauma: complex, continuous,
collective, cumulative and compounding effects on the health of Indigenous
peoples in Canada and beyond. International Journal of Indigenous
Health, 14(2), pp.74-94.
Moodie, N., Maxwell, J. and Rudolph, S., 2019. The impact of racism on the
schooling experiences of Aboriginal and Torres Strait Islander students: A
systematic review. The Australian Educational Researcher, 46(2), pp.273-
295.
Ravenscroft, A., 2018. Strange weather: Indigenous materialisms, new materialism,
and colonialism. Cambridge Journal of Postcolonial Literary Inquiry, 5(3),
pp.353-370.