Charles Sturt University: EEP400 Indigenous Education Assignment

This assignment explores Indigenous education within an early childhood setting, as per the provided brief. Part A focuses on developing an Aboriginal perspective activity, specifically the Keentan game, designed to teach children a culturally appropriate Aboriginal concept, aligning with the EYLF framework. The activity targets children aged 4-5 years, emphasizing physical activity and cultural connection. Part B delves into Aboriginal pedagogy, selecting the 'community links' approach from the '8 Ways of Learning' framework, highlighting its importance in connecting learning to real-life experiences and community values. The assignment then examines the Cultural Strong Childcare Program, exploring its role in child development and identity formation. Finally, Part D provides a professional reflection on how the course has impacted the student's approach to teaching Aboriginal students, emphasizing skills like building relationships and employing non-confrontational correction methods. The assignment demonstrates an understanding of Aboriginal perspectives, pedagogy, community resources, and professional practice within early childhood education.

Running head: INDIGENOUS EDUCATION 1
Indigenous Education
Name
Institution

INDIGENOUS EDUCATION 2
Part A (477 words)
EYLF Framework
Children games are known to be great tools that can be used to inculcate responsibility for
their own health and physical growth. Among the EYLF learning framework outcomes is the
outcome 3.2 that entails molding children to be responsible of their own health and physical
wellbeing (EYLF, 2009). Involving children into physical activities such as games also refresh
their body system and enable them to grow strong in terms of immune system as well as
physically. The outcome inculcates self-responsibility to physical activities in children.
Learning Activity
Keentan game, also known as the ‘kangaroo-play’ game because it mimics kangaroo
movement, is a game that involves two teams of maximum eight members from both genders.
My target students are of the 4-5 years age group. One team will be in possession of the ball at
the beginning of the game. This team will be required to throw the ball amongst the teammates
while the opponent team will be interceding to gain possession of the game. The rule of the game
is that a player can only throw the ball to a teammate while both feet are off the ground –
jumping. When a player has the ball, he or she is allowed to pivot on the foot but they cannot
make a mover not unless they want to pass the ball. There should be no contact; that is, no
physical touch when tackling an opponent. The only time an opponent is allowed to take the ball
is when it is in the air – the defenders are not allowed to block the player in possession of the ball
from throwing it (Miller, 2011). Materials for the game include three balls made of polythene
paper, a rectangular marked area where the players will be confined as they play and jerseys for
identification.

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Importance of Keentan
According to Korff, Keentan is vital for children because it gives them body exercise that
leads to refreshment of their bodies and minds (Korff, 2018). He also says that Keentan
reconnects children born and raised in the urban area, to their culture and well as bringing about
reconciliation and friendship amongst children. Like any other game, Keentan installs a sense of
responsibility in children at very early age.
Among the values that children get from Keentan is caring for each other since they are not
allowed to tackle each other physically; therefore, teaching them how to care for one other
Healthwise. The game also teaches them to be careful not to hurt themselves physically since
they are to be cautious while playing. This effect will be inculcated in their lives as they grow to
be responsible aboriginals. They will appreciate caring for oneself as well as others and also
develop a affection to games and exercise, something that is recommended by doctors even for
the grownups (Nail & Sellwood, 2016).
Part B
Community Links Pedagogy
Among the eight aboriginal pedagogies is the community links way of learning. In this
pedagogy, learning can best take place in groups, in a localized manner and a way that is directly
or indirectly connected to the real-life of the learners or the community. Moreover, teaching in
the community links pedagogy is directed to the community’s way of living as well as the
community value. The main objectives of learning in this pedagogy are the installation of values
that will make the children better members of the community even at an early age (Coleman,
2012). Community relations framework also takes the community at large as the major factor to

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learning and teaching success as the community contribution to education has an influence to the
learner’s motivation and teachers as well (Yunkaporta & Kirby, 2011).
Community links pedagogy is important in that it enables the teachers to draw the cultural and
community’s values and traditions into the lives of the learners at a very young age. Inclusion of
these values always maintain the knowledge of the community values as well as inculcating them
to the generation at a very young age. Moreover, community links bring in the aspect if respect
of diversity amongst the students and their identities. This prepares young children to the
diversity of culture in this urban world and how to handle people from other cultures and races.
As Yunkaporta puts it, “when there are students from other language groups in your class, their
culture must be respected and this includes the non-aboriginal students” (Yunkaporta, 2009).
As a way of teaching in the community links pedagogy of learning, teachers can organize shows
and presentations based on the cultural values and teaching in the school and the community.
This way, they will display the importance of the values they gain from schooling to the
community as well as share the knowledge. The knowledge displayed will be of great
importance especially to the community since it will be retained and the children will install love
for education amongst the community (Fasoli & Ford, 2009). This will bring about community
participation in education as well as respect for the diverse cultures that are displayed by the
students coming from varieties of cultures. This links the different communities together.
Importance of Community Links to ELYF Learners
The importance of community links to the learners in their early childhood is that it inculcates
a sense of value for the culture. It also enables children to grow accepting the varieties of
cultures and languages; a value that will help the children even in the future as adults. Children
will know their cultural values and traditions at a very early age and thus uphold them. Children

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learn easily when instructors use familiar examples and terms. The use of community links will
enable the children to learn easily since they are taught whatever is within the community
Part C
Aboriginal Community Resourcing in Early Childhood
The Cultural Strong Childcare Program for Indigenous Children retrieved from
https://search-informit-com-au.ezproxy.csu.edu.au/documentSummary;res=AEIPT;dn=185284
The main objective of The Cultural Childcare Program is to cater for the needs of Australia’s
Indigenous communities’ children and mainly focuses on both communities in the mainstream
and the indigenous operated care and services. This program inculcates cultural beliefs, norms,
and practices that are important for child-rearing and educational success for the children
(Guilfoyle et. al, 2010). This program brings together a solid understanding of the history,
standards, values, norms as well as the practices of the community. The program also
implements the understandings into the daily learning of the children and family as well as
community care for the children.
The main purposes of the program include mobilization of the community to support child
identity and development, encouraging elders and parents to take part in the support if early
childhood education, shedding a flash light on the importance of culture in language, the
importance of good healthcare, nutrition, physical exercises and leisure for children as well as
providing material support such as buildings and educational resources for the early childhood
education (Perry, et. al, 2009).

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Child Development and Identity formation
The Cultural Childcare Program will be best used for the betterment of early childhood
education for the aboriginals through child development and identity formation. The
development of a child is a broad topic that covers health, education and the cultural aspects of
the child (Milgate, 2016). The main reason for my choice of this service from the program is that
it is comparably holistic and will enable educational, healthy and cultural development as well as
spiritual.
Child identity formation gives children a sense of security which brings about their overall
wellbeing. This is because a child with a solid identity will develop well socially, physically,
spiritually and emotionally.
The identity service of the program will install a safe and nurturing environment and improve
their interaction skills with their parents, siblings, the community and their colleagues at school.
Identity formation in children inculcates the sense of relatedness among the children; a value that
influences the future of the children in the future (Wright & McDonald, 2009).
Moreover, the program service on child development will ensure the children in early
childhood get nutritional support. The program will achieve this by supplying the support to the
families and community in the form of food, health professionals to the schools (Kitson &
Bowes, 2010). Through the provision of the support in form of beddings, hats, high-quality
meals and generally good nutrition to the children during the day at the learning centers, they
will have good health that will impact positively to the development even in their academic work
(Bogachev, 2018).

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In conclusion, the support of the community on childhood education will have an impact in
their lives. It is admittedly right that children with a praiseworthy foundation of wellbeing in
both academic and social aspect grow to become better citizens in their adulthood.
Part D
Professional Reflection
The study on early childhood education has impacted my way of addressing aboriginal
students learning needs. Dealing with aboriginal learners in there early academic journey is not
easy; however, the course has raised my confidence and taught me tactical methods that will
make my teaching easy, fun and more focused on the students’ success.
Throughout this study, I have learned that successful teaching depends on whether I have
knowledge of the background of my students. Knowing their background is the very first step
towards the choice of the program, the way to deliver the lessons and how to interact with the
students (Lorina, 2015). For instance, knowledge of the student’s background will enable me to
know and choose the right learning activities that conform to their culture, traditions and
community values.
Dealing with aboriginal students in the classroom needs skills. This course has rendered me
the experience and tips that will enable me to manage my class to successful learning. Among
the skills that I have learned are as follows:
Building relationships is a skill that every I cannot overlook. Through creating quality relations
with my class, the students will have confidence in communicating with me on any problem they
will want to be solved. If they learn how to communicate with their teacher, they will gain
communication courage at a very early age; a skill that will help them in life. Moreover, students

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tend to have fear teachers and consider them as mysterious inhuman being (Harrison &
Sellwood, 2016).
Avoiding confrontational correction to students when they have done a mistake is
another skill that I will focus energy on. Aboriginal students; especially young learners in the
early childhood academic journey tend to fear teachers who shout at them. As a skill learned,
other than using verbal correction methods to correct my students, various forms of non-verbal
communication will be a solution to this. For example, when a student is making noise, shouting
at them may ruin their academic day completely; however, with a finger over my mouth while
looking at the student, they will keep quiet and still be able to concentrate for the whole day.
Moreover, where there is need to correct the student individually, individual quiet talks with
the student is the best solution since it will build trust and courage that as I teacher, I am focused
on the student wellbeing and success (Fleet,2016). The same student will personally come for
consultation when in need since as a teacher, I have created the trust and bond with the student.
While non-verbal correction builds the behavior of the students without negative effects on their
personality and attitude, confrontational correction brings about intimidation and shame in
students. This can make a student shy or silent in class—not even ask a question or contribute to
class participation. This will bring about poor communication to that student since silence does
not expose young learner especially those in early childhood education.

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References
Bogachev, A. (2018). Early Childhood Educators’ Readiness To Organize Parent/Professional
Partnership-Based Leisure Activities. doi:10.15405/epsbs.2018.12.02.46
Coleman, M. (2012). Empowering Family-Teacher Partnerships: Building Connections Within
Diverse Communities: Building Connections Within Diverse Communities. Thousand
Oaks, CA: SAGE.
Early Years Learning Framework. (2009). Retrieved from https://www.education.gov.au/early-
years-learning-framework-0
EYLF (2009). Retrieved from https://starskills.com.au/eylf-outcome-cards/
Fasoli, L., & Ford, M. (2009). Indigenous early childhood educators’ narratives: Relationships,
not activities. Australian Journal of Early Childhood, 26(3), 18-22.
Guilfoyle, A., Saggers, S., Sims, M., & Hutchins, T. (2010). Culturally Strong Childcare
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