Indigenous Literacies and Aboriginal English

S00126010
Aboriginal English can be defined as a form of English that reflects the language
dialect and learning beliefs of Aboriginal peoples. Indigenous literacies and
Aboriginal English varies depending on location due to the people, places and
culture (TESOL, Online). This essay will aim to endeavour and explore the impact
of indigenous knowledge and Aboriginal English in modern day classrooms. The
perspective of a diverse and circular way of learning has been noted to evolve
throughout many years of westerner education. It is integral that as educators
for future generations we are able to identify as well as apply past knowledge
and practices in order to allow our classroom to be one in which all students feel
a sense of belonging. This concept is not one that is new and revolves around the
ideology of a virtual schoolbag. All students come into the classroom with
knowledge, beliefs and customs from their early years. It is with the adaption
and application of this knowledge that we are able to provide the best learning
areas for our students. It is therefore prominent to state that Aboriginal and
Torres Strait Islander education is both for and about Aboriginal and Torres Strait
Islander peoples (Price, p.3). Aboriginal and Torres Strait Islander education
focuses on the ideology of learning to be both about and for its peoples (Price,
2012).
Over many years there have been significant historical moments that mark
importance in the education of Aboriginal peoples. The first of this can be
recognised through the 1967 referendum. One aspect of this referendum
explored a vote to remove two references in the Australian constitution that
discriminated against Aboriginal Peoples. The Aboriginal Consultative Group to
the commonwealth schools commission also brought about changes and ways of
thinking in the light of Aboriginal peoples education. This constitution however
did not change the statement from the Commission of Enquiry into poverty which
stated that Aboriginal students stand on stark contrast to the general Australian
society (Price, 2012). Through this we can note that there is a major divide
between white Australians and the traditional owners of the land in the
category of education.
A modern day moment that has shredded light on Aboriginal education is that of
the National Indigenous English Literacy and Numeracy Strategy which was
implemented in 2000. Some of the research gathered through this strategey
demonstrated that seventy percent of Indigenous students in year three were
below the national literacy standard as well as eighteen percent of Australias at
risk youth being identified as Indigenous (Price, p.11). Many such programs
have been developed in light of these confronting statistics including that of the
Indigenous Education Ambassadors Program, Australian Directions in Indigenous
Education 2005-08, the Aboriginal and Torres Strait islander Education Action
Plan for 2010-2014, Aboriginal languages syllabus K-10, the Shape Paper and the

United Nations Declaration on the Right of Indigenous Peoples 2007 (Troy, 2012).
One main aspect of these plans was the need for a connection to the education
content being taught. This focus provides a main insight into the best possible
ways Aboriginal peoples learn (Price, K Chapter one). In a closing remark of these
documents it is essential to acknowledge that Australian language programs
need to help make curriculum relevant to all students (Troy, 2012).
The Quality Teaching Indigenous Program (QITP) provides a range of knowledge
and insight into the way in which Indigenous Literacies and Aboriginal English is
observed in a classroom setting. A main aspect of this view is the
acknowledgement that Aboriginal ways of learning are widely concerned with a
socio cultural perspective. This holistic approach to learning explores cultural,
linguistic and demographic areas of schooling life all interwoven to create a
successful learning and teaching environment. This concept can be
comprehended through the quote Literacy as a social practice relates
Indigenous literacy to cultural beliefs, values and social practices of a childs
family and community situated in the contexts of social construction, social
inequity, disadvantage and marginalisation (Hanlen, 2008). This incorporates
the main concepts of learning for Westerner education to be founded as square
ways of knowing, whereas Aboriginal education is circular it its processes. When
exploring these two diverse concepts it is clear that in the classroom students
whom do not fit the stereotypical square ways of learning would have difficulty
comprehending content in those unfamiliar and often hard to understand
concepts. This concept of learning can be adapted by teachers in the classroom
through research, acknowledgement and appreciation. Through this process it is
essential that there is an implementation of different ways of learning and
knowing into the classroom environment resulting in benefits for all students. In
Aboriginal thought, a whole person consists of spirit, heart, mind and body, the
capacity to see, feel, know and do. Therefore, in the learning process a whole
person engages his or her physical, mental, emotional, and spiritual capacities in
receiving data or information for the brain to process (p.100, Diane Hill).
Like all languages spoken and culturally relevant to the students in our
classrooms it is a fundamental process to recognise the rules that govern that
language in order for a more holistic understanding. As Eades states, Aboriginal
English is linguistically complex and incorporates an individualistic phonology,
morpho-syntax, lexico-semantics, pragmatics and paralinguistic features
(Hanlen, 2008). This means that sounds may be pronounced and comprehended
differently, there are different word meanings, shorter answers that appear
statement like, as well as the inclination that please and thankyous are assumed
and are not needed to be consistently verbalised. Another main aspect of
Aboriginal English is the avoidance of eye contact. This explores what Eades
describes as cultural protocols which are a sign of being rude or confrontational.
As teachers well all need to be aware of the above features of Aboriginal English
and acknowledge the diverse nature of languages. As teachers it is important
that we explain protocols for the classroom and the meaning behind them as
meaning is a key factor to communication.

When thus exploring critical pedagogies for the classroom it is impossible to not
include the eight ways of knowing framework. This Aboriginal pedagogy
framework is expressed as eight interconnected pedagogies involving narrativedriven learning, visualised learning processes, hands-on/reflective techniques,
use of symbols/metaphors, land-based learning, indirect/synergistic logic,
modelled/scaffolded genre mastery, and connectedness to community (Wiki
space). The eight Aboriginal ways of learning incorporates a main component
mentioned earlier of a circular way of knowing. The model can be viewed and
applied as a framework that enables schools to visually represent and implement
ideas that incorporate and involve various aspects of knowing throughout the
day. It is all about relational responsiveness, a protocol of attending to
relational obligations to the field you're working in, relating and responding
holistically to people, land, culture, language, spirit and the relationships
between these with integrity and intellectual rigour (Wiki space). Through the
representation of the eight ways of knowing, it is evident that all areas of
knowing are connected and can be connected through various dimensions of
knowing and learning within the positive learning environment.
In classrooms it is thus evident that students need to be given the opportunity to
become facilitators of their own learning. Through the exploration of the eight
ways of knowing as well as the rules that govern Aboriginal English it is clear that
many foundations and implementations can be incorporated into the classroom
environment in order to provide the best opportunities for students to achieve
desired outcomes. Language programs could also be incorporated in order for
the students to dwell further into their knowledge of culture and share this
knowledge with their peers. This can be supported through Troy whom states So
in providing Aboriginal and Torres Strait Islander students with languages
education in and about their own languages, teachers are giving their students
access to their most basic rights (Troy, 2012).
It is crucial that in the classroom the teacher it able to provide a purpose for the
content that is being taught. This will enable students to engage with the
material through this connection and comprehension of why we are doing each
learning activity. The Indigenous literacy foundation also has a wide range of
books that aim to raise literacy levels and improve the lives and opportunities of
Indigenous children living in remote and isolated regions (Indigenous Literacy,
online). This is an important resource to note that allows equal opportunities of
learning to be provided to all students despite location. As a teacher it is also
important to remember to enable students to learn from the centre not the
margin. Students need to explore main concepts and be given an opportunity to
gain individual connection to content work in order to build their level of
understanding and increase the capacity to learn. The use of discourses
narratives in the classroom would also benefit Indigenous literacies again
through providing this connection between what we know, what we are, and
what we are learning.
When exploring resources that could be of use in the classroom and as a teacher
exploring Aboriginal English and Indigenous literacies there is a range of options

available. The Creative spirits website offers 291 Aboriginal movies, 285
Aboriginal books and 106 musical tools and well as captivating photography and
poetry resources. The Australian Aboriginal culture tab also allows an exploration
of numerous articles that as a teacher would be beneficial for a more
comprehensive and up to date understanding of Aboriginal learning and
education. It also includes a range of resources that could be implemented in all
early childhood, primary and high school education settings. Picture books and
fantastic education songs can also be sought from the website of Aunty Wendys
mob such as the Red, Black and Yellow song. This resource is educational, fun
and interactive for the students to understand and comprehend key concepts of
Aboriginality. The State library- missing languages link would also be a powerful
tool to engage students in the classroom with the information of the diverse
nature of Aboriginal language as well as an observation and education of the
quantity of Indigenous communities around Australia.
It is essential that we as teachers are able to understand and implement what we
now know about Aboriginal English into our future classrooms. We need to
ensure that all students are learning in an environment that supports and fosters
their educational growth. When exploring this sense of belonging in the
classroom we can turn to the resource of Building Bridges. This organisation
supports and fosters cross-cultural understanding in education and provides
workshops for schools to help support their students.
I believe that as a teacher it is my responsibility to foster the sense of belonging
for all students whom enter my classroom. I feel that is essential that I provide
opportunities for all students to learn in a way that is meaningful and
comprehensive to their needs as an individual. I also believe the impact of family
units to students education is integral and positive relationships can foster
students improved education. Through the new knowledge that I have gained
throughout the exploration of this unit and in particular this essay focusing on
Indigenous literacies and Aboriginal English I feel I am now better equipped in a
sense to support my students learning. There is always a need for constant
growth and development as a teacher and this exploration has provided a
comprehensive starting point to this lifelong education of self.
All people have a right to learn their own language, particularly in their own
country. Aboriginal people in NSW have a right to learn their own languages, and
education systems have a vital role in facilitating this. The capacity to learn and
use these unique Australian languages can help all students develop a strong
sense of identity and self-esteem (Board of Studies NSW, 2003, p. 9). As
mentioned throughout this essay it is essential that the teacher in the classroom
is aware and knowledgeable on the basis of Indigenous literacies and Aboriginal
English. Through this education of self it is evident that classroom practices and
approaches to teaching and learning will alter as a result. All students have the
right to learn in a way that adheres to their individual cultural background and an
education that builds on prior knowledge. Through a connection between
individual, culture and learning, effective literacy, numeracy and comprehension
in all KLAs will occur.

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Wiki Spaces. (n.d.). 8 Aboriginal Ways of Learning. Retrieved May 8, 2015, from
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