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Examination and reflection of how best to learn, teach, interact, and meet the needs of
professional teacher. At the beginning of the unit, my main concerns involved learning
correct terminology and meeting teaching expectations, as I thought I had a good grasp of my
expectations to students in terms of delivery and content. However, as the precedent critical
reflection will demonstrate, the learning undertake was complex, multi-faceted, and revealing
Early on, it was apparent that my knowledge of Aboriginal and Torres Strait Islander
culture was low, as was the notion of culture in general, so development of cultural
teaching, disrupting the requirements of the dominant culture’s hidden curriculum that
Aboriginal and Torres Strait Islander students must otherwise navigate (Rahman, 2013) and
instead adopting an strengths and assets-based focus that values cultural expression, is an
cultural competency into the classroom specific to my context in western New South Wales,
are the eight ways of teaching outlined by Yunkaporta (2009). These eight ways can involve
mapping to the context of country, use of imagery and stories, modelling texts before
assessment, and community links—all largely used in schools already, but which requires
care and consideration to best support Aboriginal students learning (Yunkaporta, 2009).
expecting less from Aboriginal and Torres Strait Islander Students is a racist behaviour that
works to the detriment of such students’ learning (Stronger Smarter Institute, 2014). I had
previously considered such practice as teachers simply understanding what students can and
motived by ignorant thinking, and that it is important to promote high expectations for such
Matthew Cooke, 17299158 ACRP Reflection 2
students, and indeed all students, as mandated across all Australian governments in the
relationships with students and promoting engagement with the local community (Buckskin,
2015). However, the importance of enacting community engagement was not clear to me
until consultation during our group visit to a site of Aboriginal significance. Originally, the
group decided upon visiting Red Hands Cave to examine it as a teaching resource, but after
consultation with Chris Tobin, a local member of the Darug people, who explained how
refusal of the Darug people to accept a governmental title rights agreement made
representation of the site problematic and suggested our group examine the kangaroo
This discussion proved invaluable, and the new direction he provided served as the
“identifying a process” step specified in the guidelines for consultation protocols (Board of
Studies NSW, 2008). The change in Aboriginal site led to further consultation with National
Parks and Wildlife Service (NPWS) ranger and Darug person, Paul Glass, who indicated that
there were no further protocols for our visit, but thanked our group for contacting him
importance given the custodial role Aboriginal people play, the knowledge they hold, and
resources were successful, though contact with the Aboriginal Education Consultative Group
(AECG) may have provided additional information. Through consultation, Paul Glass kindly
provided us with his understanding of the stories associated with the site, while being careful
to note that other stories also exist, and informed us of a separate Kangaroo engraving in
Lawson, linked to the Yellomundee engraving by similarity of design and connection through
Matthew Cooke, 17299158 ACRP Reflection 3
songlines (Paul Glass, Personal Communication, October 8, 2018). From these two sites I
discovered the interconnectivity and persevering presence of Aboriginal culture that still
exists in the Blue Mountains, and begin to understand the complexity of songlines as a
memory code connecting place, people, lore, and knowledge passed on generationally (Green
& Oppliger, 2007; Malcolm & Willis, 2016). In my KLA of English, this allowed for the
investigation of value and meaning through the shared symbolism of the kangaroo at both
sites, as well as examination of the intersection between Aboriginal and Western knowledge
conventions.
Throughout this unit I have learnt a great deal about being a culturally responsive
teacher. Examination of the White Fragility text, for example, was a consciousness raising
experience that clarified my position as a cultural person and the at times problematic
Specifically to educating Aboriginal students, the importance of setting high expectations for
students and embracing their cultural differences is clearer (Stronger Smarter Institute, 2014),
and utilising Aboriginal English and code-switching techniques as an asset, and part of
cultural identity, will utilise students’ strengths (Buckskin, 2015). Moreover, incorporating
aspects of Indigenous perspectives into teaching to make the content relatable, such as the
eight ways of teaching (where applicable), is a means of teaching both ways (Indigenous and
This intersection of learning became apparent during the group site study, which also
gave me an appreciation for the scope and process of consultation, which I will continue
throughout my teaching career. Such learning and future practice aligns with Australian
Professional Standard for Teaching (APST) which requires an understanding of how best
Aboriginal and Torres Strait Islander students learn, and to demonstrate a respect and
Matthew Cooke, 17299158 ACRP Reflection 4
knowledge of these histories and cultures, in line with Standards 1.4 and 2.4 respectively
(AITSL, n.d.). This multidimensional learning that occurred throughout the unit—from how
and what to teach, to the processes and importance of collaboration, to outlining the standards
and expectations of teachers, and the necessity of reflection and self-awareness of practice
and attitudes—was all especially important for me as a beginning teacher, and will continue
References
Australian Institute for Teaching and School Leadership. [AITSL]. (n.d.) Australian
http://www.aitsl.edu.au/australian-professional-standards-for-teachers/standards/list
ed.nesa.nsw.edu.au/files/working-with-aboriginal-communities.pdf
Aboriginal and Torres Strait Islander students and their teachers. In K. Price
(Ed.), Aboriginal and Torres Strait Islander education: An introduction for the
teaching profession (2nd ed., pp. 174-187). Port Melbourne, Victoria: Cambridge
University Press.
DiAngelo, R. (2011). White Fragility. International Journal of Critical Pedagogy, 3(3) 54-
Green, R. & Oppliger, A. (2007). The interface between Indigenous and non-Indigenous
10.1017/S1326011100004749
Malcolm, L. & Willis, O. (2016). Songlines: The Indigenous memory code. ABC Radio
http://www.abc.net.au/radionational/programs/allinthemind/songlines-indigenous-
memory-code/7581788
Matthew Cooke, 17299158 ACRP Reflection 6
Ministerial Council for Education, Early Childhood Development and Youth Affairs
http://www.curriculum.edu.au/verve/_resources/National_Declaration_on_the_Educat
ional_Goals_for_Young_Australians.pdf
content/uploads/2015/01/SSI-HER-Position-Paper-Final-lowres.pdf
What Works. The Work Program (n.d.). Core Issues number 5. Retrieved from
http://www.whatworks.edu.au/upload/1250830979818_file_5Engagement.pdf
https://researchonline.jcu.edu.au/10974/4/04Bookchapter.pdf