Australian Institute for Teaching and School Leadership ...kyliereevesteachingandlearning.weebly.com/.../indigenou… · Web viewDuring group circle introduce Dreaming stories and

EDU10005: 2056767Ass 3: Digital Portfolio 1

Assessment 3:

Digital Portfolio

Kylie Reeves

Swinburne University

EDU10005

Yin Voong

2nd February, 2015.

"WARNING: Aboriginal and Torres Strait Islander readers are warned that the following assessment

may contain images and names of deceased persons".


Assessment 3: Digital Portfolio: Learning Plan.

Required Headings Description example.

Name of Experience

Dreaming creation story, 'First Platypus- Gaygar- The Little Mother Duck

(Gadi Mirrabooka, 2001) and Making the Platypus.

Age group

Kindergarten: 4- 5 years of age

Description

During group circle introduce Dreaming stories and how Indigenous

Australians use them to describe the creation of the land, animals, plants and

people(Harrison, 2011, Korff, 2014)

Show a map of Australia, and point out that creation stories come from many

different Indigenous tribes, with their own languages and customs (Nichol,

2012).

(Figure 1. Map showing Australian Indigenous Tribes, Gadi Mirrabooka,

2001).

Read adapted story of 'First Platypus-Gaygar-The Little Mother Duck'(Mackay,


McLeod, Jones & Barber, 2001). Story will be adapted with simplified

language appropriate for Kindergarten students (with permission to be re-told).

Pin a Platypus symbol on map, telling students that the story comes from June.

E Barker, from the Yota Yota peoples in Lightning Ridge, New South Wales.

(Gadi Mirrabooka, 2001, AusLit, n.d). Each time a new Indigenous story is

introduced, its origin can be pinned on the map.

(Figure 2. Gadi Mirrabooka, 2012).

(Figure 3. Simplified Story of 'First Platypus-Gaygar-The Little Mother Duck. Reeves, 2015).

The children go to their tables and participate in an arts session, cutting out

correct parts that make up a Platypus, then decorating them.

Rationale

Students learn about Aboriginal Dreaming stories and autochthonous beliefs

about creation. Students learn that there are many Indigenous tribes throughout

Australia, with their own Dreaming stories (Harrison, 2011).

Through the Dreaming story, children learn that the Platypus was different to

the other animals, and being different should be celebrated. The Early Years

Learning Framework for Australia [EYLF] (2009) highlights that children need


to learn to about the differences and unique ways of knowing in a positive light

(EYLF, 2009, p.13). Teaching children about diversity comes under Outcome

1: , where children's unique identities are promoted and also as a shared

Australian identity(EYLF, 2009, p. 23).

The children will be able to recall their learning about Indigenous culture and

where the Dreaming stories originate because there is a map for visual

reference. Engaging in the map experience and making Platypuses provides

hands on learning, where Piaget's (1936) cognitive development theory (as

cited in Duchesne, McMaugh, Bochner, Kraus,2012) highlights the importance

of children learning through concrete activities.

Resources Chairs in a circle Laminated map of Australia with Indigenous Tribes highlighted Platypus character to stick to map Adapt book to suit Kindergarten age, use of Microsoft word, pictures Laminator Make template of Platypus body parts Felt, scissors, glue and pencils

(Figure 4. Platypus Template. Reeves, 2015).

(Figure 5. Making A Platypus. Reeves, 2015).


Introduction Instruct children to gather into a Group Learning Circle, to learn about

Aboriginal culture(Queensland Studies Authority, 2010)

Ask the children if they know about Dreaming stories and allow for discussion.

Introduce Dreaming stories and show the map of Australia with different tribes

Showing the children a picture of the Yota Yota people may help children

understand better(Harrison, 2011).

Pin Platypus on correct location on the map before the story.

Strategies Ask the open-ended questions about Indigenous peoples, the

Dreaming, and the Platypus, and scaffold on knowledge. For example,

Asking if the children know about Aboriginal peoples, and then extend

on this by showing them that many Indigenous tribes exist in Australia

(EYLF, 2009, p.14-15).

Holistic and collaborative/socio-cultural approach. A group circle

where the children discuss and learn about Indigenous peoples, the

Dreaming and the interdependence and connection to the land (EYLF,

2009, p.14-15).

Intentional teaching of cultural competence, fairness and acceptance of

diversity. Through the Dreaming story about the Platypus being

different to other animals, model fairness to all people to create an anti-

bias cultural environment (EYLF, 2009, p.13).

Conclusion I will assess learning through questions. Such as, 'What is the name of the tribe

where the Platypus Dreaming story came from?', and 'Are all Indigenous

people the same'? (Arthur, 2013).

Ask the children 'Is it OK to treat someone badly because they are not the same

as you?' Explain that Indigenous people were not treated fairly for a long time

because they were different. This touches on cultural bias, racism and

diversity, in a way that is appropriate for young children (Derman-Sparks,

1989).


Required Headings Description example.

Name of Experience

The First Australians and their different languages.

Age group Foundation/ Year 1,

Description

Read a chapter from Australian Aboriginal Culture Resource Book, under past,

to introduce children to Indigenous Australians as the first Australians to

occupy the land (Creative Spirits, n.d).

(Figure 1. Australian Aboriginal Culture Resource

Book for ages 5 to 6. Educational Experience, 2015).


(Figure 2. Indigenous Languages Map- written in the

language of Wiradjuri peoples. Education Dreaming, 2014).

Display map on interactive whiteboard, showing many languages once spoken

by Indigenous peoples.

Next, introduce Animal Names Origins, where students explore and practise

the Australian Animal Origin names in various Indigenous languages. Children

take turns clicking on animals and as a class, pronounce the names.

(Figure 3 & 4. Aussie Animal Language Map. Education Dreaming, 2014).

Rationale

Through contacting Animal Origins resources creator, Nola Turner-Jensen,

from the Wiradjuri people, I sourced genuine Indigenous resources to avoid

tokenistic lessons (Harrison, 2011).

The lesson addresses Australian Curriculum and Assessment Authorities

[ACARA] Organising Ideas [OI] under Cross Curriculum Priorities. OI. 4 .

'Aboriginal and Torres Strait Islander Societies have many language groups,

and OI.7, where 'The broader Aboriginal and Torres Strait Islander societies

encompass a diversity of Nations across Australia'. This is seen through


educating children about the pre 1770's where so many diverse languages

existed.

The Dreaming Education Culture Guide states that the Animal Origins Activity

addresses Foundation levels strand, ACELA146 'recognising that some texts

can include both Standard Australian English and elements of other languages

including Aboriginal and Torres Strait Islander languages' and ACHHK004, 'past

communicated with language and stories (ACARA, n.d & Education Dreaming).

For Year 1., the activity achieves English learning strand ACELT1586, 'Creative

visual representations of literacy texts from Aboriginal, Torres Strait Islander

Societies or Asian cultures (ACARA, n.d, Education Dreaming, 2014).

Resources Australian Aboriginal Culture Resource Book

Indigenous Languages Map and Dreaming Educations Aunty Culture

Guide for the activity (have purchased)

Interactive whiteboard for Map and Animal Origins activity

Print Animal Origins worksheets

Chairs around whiteboard

Pencils

Introduction

Read a short chapter from the Australian Aboriginal Culture Resource Book to

build foundation knowledge of first Australians. Introduce many Indigenous

tribes throughout Australia and show map with varied languages (Creative

Spirits, n.d).

Strategies

Ask open-ended questions after reading the chapter to determine children

understand concept of the First Australians (Duchesne, et al, 2012). For

example "Who are the first Australians?".

The children will have access to digital Animal origins resource during free

time, to strengthen learning (Duchesne, et al, 2012).

Children are engaged through animals and positive aspects of Indigenous

culture. This builds positive schemas of Australian animals and Indigenous


language (McLeod, 2012).

Conclusion

The children go to their desks and complete colouring activity sheets, to further

practise names for Australian animals from the Wirajuri people.

(Figure 4 & 5. Animal Origins Interactive Activity. Dreaming Education,

2014).

I will assess learning through questioning, determining if students recall the

Indigenous Animal names, and to further develop their knowledge (Duchesne,

et al, 2012)

Critical Reflections

I have always believed in accepting all people and embracing diversity, which also included

how I felt about Indigenous peoples. These values were shaped from my upbringing, working

with diverse people in education, and studying this unit, EDU10005. However, recently, I

realised that I have had little to do with any Indigenous people in my life time and made little

effort to learn about my local communities history. I think it comes down to wilful ignorance.

How could I teach children about inclusivity, teach Indigenous students, or claim to respect


our Fist Australians, without any effort to reach out to Indigenous peoples, and learn about

my local area? The Department of Education and Training (2010) state that educators

lacking understanding of one's local history, means not grasping the current community

situation, impacting the opportunities Indigenous, non-Indigenous, schools, and the

community have to grow and succeed together. For example, reaching out and learning about

Koorie peoples, in Victoria, and the Wurrundjeri tribe in Melbourne, would be a starting

point(Museum Victoria, n.d) The Yarra Healing website has resources to learn about local

Indigenous histories of the Wurrundjeri peoples, including lesson plans to facilitate learning

about local community changes (Catholic Education Melbourne, n.d). I now aim to visit the

Wurrundjeri cultural centre at the end of this unit.

This unit has helped shape a deep awareness, that all Australian children should have

access to their Australian history. I believe that for reconciliation for future generations and

inclusive classroom environments, educators need a solid foundation of the timeline of events

about the First Australians and European Australians. VEA (2012) state that knowing about

the rich history of Australia, is imperative for all children. VEA also state that to effectively

teach Indigenous perspectives, there must be a sound framework. It becomes apparent that

knowing about significant timeline events, such as, pre-colonisation, colonisation, The Stolen

Generations, The 1967 Referendum, Gough Whitlam's policy reforms on Land Rights and

The Racial Discrimination Act, and so forth, ensure quality Indigenous education facilitation.

Standard 2.4, under The National Professional Standards for Teachers, states educators need

to have a broad understanding and respect for Indigenous peoples histories, culture and

languages (Australian Institute for Teaching and School Leadership[AITSL], n.d).


I also realise the importance of Indigenous perspectives in the classroom for

Indigenous children. I believe that in order to know how to teach Indigenous students, you

must understand their personal perspective, with highest expectations. I believe educators

should know the child and their broad and proximate cultural history, family culture and

home life, as well as personal strengths and interests. This helps inform which teaching

strategies best suit the child. Kitson & Bowes (2010) state that educators need to understand

Indigenous children and their families, with the influence land, culture, community and

language have towards Indigenous identity.

I think how a child learns depends on their cultural upbringing, and most educations settings

use Westernised approaches. McConaghy (2000) highlights that colonial influences remain

in education systems today, and have no cultural relevance for Indigenous students. As an

educator, I plan to acknowledge Indigenous children's ways of knowing and seeing the World

with high expectations, and applying teaching strategies that fit their ways of learning and

knowing. For example, teaching concepts using oral language and hands on learning(Kitens

& Bowes, 2000, Nichol, 2012).

I believe in setting high expectations and empowering students to celebrate their identities

and unique learning styles. The Stronger Smarter Institute (n.d) stress the importance of high

expectations between teachers and Indigenous students. In the classroom, for example, I

could do this through incorporating Indigenous students connection with the land into a

lesson.

I was recently working in an early childcare setting. Leading up to Australia day, the children

were making Australian flags and I asked the room leader what they were doing recognise Indigenous

perspectives. The next week, I noticed a few printed out Aboriginal flags next to the Australian flags


the children had made. Personally, this further reiterated the need for authentic Indigenous education

experiences, that are neither tokenistic, or just thrown in to compliment a National holiday. Miller

(2010) highlights that Indigenous education should not be an add-on in curriculum, because children

need to learn to function in diverse communities.

Through this EDU10005 learning journey, I have gained knowledge about authentic Indigenous

lesson plans. When planning authentic lessons, it is crucial to acknowledge the connection Indigenous

people have with the land and their autochthonous beliefs of how people, animals, plants and culture

came about (Harrison, 2011). An example this is when using a Dreaming story, ensure it is not

portrayed as a mythical story, but as an Indigenous belief. Educators using Dreaming stories are also

incorporating Land-Links pedagogy (Tangient LLC, 2012).

I see another way of ensuring an authentic lesson, is knowing what part of Australian land the

Dreaming story originated from and discussing it with students. AITSL's (2014) Teaching Standard

2.4 states educators need to understand and respect Aboriginal and Torres Strait Islander people for

reconciliation to take place.

I believe that introducing all children to Indigenous cultural learning experiences, requires

avoiding imitating techniques and sourcing Indigenous Elders or groups of Indigenous peoples to

share authentic culture. I think sourcing Indigenous information from the local community will also

provide educational relevance (Queensland Studies Authority, 2012). Creative Spirits (n.d) point out

that speaking with Indigenous people with knowledge about cultural practice, will ensure quality

lessons. For example, taking children to the Koorie Heritage Trust cultural centre, where there are

Introduction to Koorie Culture tours and educational sessions, provide authentic and local knowledge

on Indigenous culture (Koorie Heritage Trust, 2013).

I also value incorporating Indigenous styles of learning, such as Dialogue circles, hands-on

learning, visual, symbolic, watch first, narrative/oral and experimental learning (Tangient LLC, 2015).

I instantly related this to Howard Gardner's (1982) Multiple Intelligences, because it is about


engaging children to learn through their strengths (Edutopia, 2010). For example, teaching students

about Science where they get to participate, having visual aids up for students who learn that

particular way. The EYLF (2009. p.13) states educators need to cater for the different ways of

knowing and learning, which incorporates all diverse cultures, abilities, strengths and identities.


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Australian Institute for Teaching and School Leadership ...kyliereevesteachingandlearning.weebly.com/.../indigenou… · Web viewDuring group circle introduce Dreaming stories and