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Reconciliation and the approved learning frameworks

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Below is some guiding advice to support teachers and educators to embed reconciliation in pedagogy and practice.

Teachers and educators play an integral role not only to drive reconciliation in education but also as role models who guide children and young people. This guiding information for including reconciliation in classrooms and learning environments is a starting point for teachers and educators, and part of a more extensive Reconciliation Teacher Toolkit.

This is a guide only and does not replace the advice from Aboriginal and Torres Strait Islander people involved in the curriculum planning or support of Aboriginal and Torres Strait Islander learners in your school or service.

Engage with and actively listen to Aboriginal and Torres Strait Islander people or organisations in your local community to ensure that you are implementing contextually and culturally responsive teaching strategies for the students in your learning environments. The Build Relationships with Community RAP Action page on the Narragunnawali platform provides information and ideas about how to establish and maintain reciprocal relationships with local Aboriginal and Torres Strait Islander communities. If you are unsure of anything referenced in the guide below, asking is always best practice, however remember it is important to do your own research before burdening Aboriginal and Torres Strait Islander people with questions.

Remembering that reconciliation is everyone's business, and for everyone's benefit, and that what works for Aboriginal and Torres Strait Islander learners works for all learners, the information and ideas in this guide are designed to support rich, respectful and relevant teaching/learning experiences to drive reconciliation in education forward.

RECONCILIATION TEACHING STRATEGIES GUIDE

A focus on reconciliation, including one's own ongoing learning, unlearning and relearning, is critical to the Australian teaching profession. Professional responsibility to promote reconciliation in education begins in early childhood education and care services, through primary and secondary years and into tertiary education and beyond into the workplace.
Mparntwe Education Declaration
Building on the 2008 Melbourne Declaration on Educational Goals for Young Australians, the 2019 Mparntwe Education Declaration specifically states that " Australian Governments commit to working in collaboration with the education community to support all young Australians to become...active and informed members of the community...who possess the knowledge, skills and understanding to contribute to, and beneﬁt from, reconciliation between Aboriginal and Torres Strait Islander peoples and non-Indigenous Australians ". Teachers and Educators thus have a key part to play, within all education systems and settings, and in partnership with young Australians, families and carers, and the broader community, to advance such Goals towards reconciliation in education.
National Quality Standard (NQS)
The National Quality Standard (NQS) sets a high benchmark for early childhood education and care services. The Quality Areas of the NQS guide professional practice for early learning educators. In particular, NQS Quality Area 6 asks educators to make connections and engage with Aboriginal and Torres Strait Islander communities. It's also important to recognise that reconciliation and engaging with Aboriginal and Torres Strait Islander peoples and perspectives are also relevant to all other Quality Areas.
Early Years Learning Framework (EYLF) ​and My Time, Our Place
The Early Years Learning Framework (EYLF) ​and My Time, Our Place Framework similarly requires educators in early childhood education and care settings to actively acknowledge the histories, cultures, languages, traditions, child rearing practices and lifestyle choices of Aboriginal and Torres Strait Islander families. This is also reflected in overarching vision for children's learning in the EYLF and MTOP whereby " All children engage in learning that promotes confident and creative individuals and successful lifelong learners. All children are active and informed members of their communities with knowledge of Aboriginal and Torres Strait Islander perspectives."
Australian Professional Standards for Teachers
All teachers are required to practice, evidence, and document professional learning aligned to the Australian Professional Standards for Teachers. By demonstrating the standards, educators can have maximum impact on the educational experiences and outcomes of Aboriginal and Torres Strait Islander and non-Indigenous learners alike. For example, Focus Area 1.4 ' Strategies for teaching Aboriginal and Torres Strait Islander students' requires teachers to purposefully provide pedagogical classroom strategies as best practice for teaching First Nations students, to design and implement effective teaching strategies that are responsive to the local community and cultural setting, linguistic background and histories of Aboriginal and Torres Strait Islander students. Focus Area 2.4 ' Understand and respect Aboriginal and Torres Strait Islander people to promote reconciliation between Indigenous and non-Indigenous Australians ' requires educators provide opportunities for both First Nation and non-Indigenous students to develop understanding of and respect for Aboriginal and Torres Strait Islander histories, cultures and languages. Educators should consider the differences between the teaching strategies for Aboriginal and Torres Strait Islander students and teaching strategies for teaching about reconciliation.
Australian Curriculum
Throughout the Australian Curriculum's eight learning areas and seven general capabilities are three cross curriculum priorities. Through the Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority, the Australian Curriculum reminds educators to provide opportunities for all students to deepen their knowledge of Australia by learning about the world's oldest continuous living cultures. The Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority enables teachers to engage with First Nations peoples' knowledges, experiences, values and perspectives. Through the successful implementation of these curriculum requirements, Aboriginal and Torres Strait Islander students will positively see themselves and their cultures reflected in their learning, and all students will appreciate that First Nations communities in Australia are strong, resilient, rich, and diverse.
UN Declaration on the Rights of Indigenous Peoples (UNDRIP)
Australia committed to the actions of the UN Declaration on the Rights of Indigenous Peoples (UNDRIP) in 2009 with Article 14 specifically stating Indigenous peoples have the right to establish and control their educational systems and institutions providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning. Positive shifts in education policies, professional standards and curriculum frameworks referenced above would not have occurred without the significant advocacy of Aboriginal and Torres Strait Islander educators and Indigenous Education Consultative Bodies who have been advocating and contributing to education reform in Australia over many decades.

See the information, ideas and resources within the Curriculum Planning RAP Action page on the Narragunnawali platform for additional support.

For teachers to build strategies that support educational opportunities and outcomes for Aboriginal and Torres Strait Islander students, it's important to understand how First Nations learners learn. Aboriginal and Torres Strait Islander education began far before 1788 and the introduction of colonial curricula and education policies, structures and systems. Successful and sustainable learning has occurred on Lands across Australia for tens of thousands of years, with First Nations histories, stories, knowledge, and Lore passed down through generations, resulting in the survival of the world's oldest continuous cultures [1].

Just as Aboriginal and Torres Strait Islander identities, histories and cultures are diverse, so too are Aboriginal and Torres Strait Islander learners, and pedagogical practices. Prior to the impact of colonisation, education for many First Nations peoples was outside, on Country, rather than within the four walls of a classroom, and was largely based on an informal learning approach. Knowledge was shared through dance, art and storytelling. Learning was often achieved through observation and imitation and real-world experience. Verbal instruction was minimal, and information wasn't written down. Learners mastered context-specific skills, in contrast to abstract learning contexts in western curriculums. Achievement was acquired through trial and error; students were given time and space to learn at their own pace. Learning was collaborative and more relational [2]; everyone was a teacher - and everyone was a learner.

Engaging with Aboriginal and Torres Strait Islander pedagogical practices can also benefit all students and advance reconciliation in education today.

It is important that educators not only actively respect the longstanding and continuing significance of Aboriginal and Torres Strait Islander pedagogical practices, but also understand the historical and intergenerational impacts of colonisation on the educational experiences and of Aboriginal and Torres Strait Islander children, families and communities. Historically, the formal education system in Australia has served as a tool of colonisation. Aboriginal and Torres Strait Islander peoples, pedagogies and perspectives have been systematically excluded from, and silenced within, mainstream education institutions, policies and frameworks. As a result, generations of Australians have grown up with an inadequate understanding of Aboriginal and Torres Strait Islander cultures, and very limited awareness of the true histories of Australia. This history of institutional racism impacts learners' academic self-concept, wellbeing, sense of identity, and attendance rates. For a national example, First Nations students from remote (or very remote) areas sitting and completing NAPLAN, written in Standard Australian English (SAE) in Year 3. Often learners have spoken up to 3 different languages with varying dialects and not seen SAE written down or heard it spoken until 5-6 years of age. It is integral teachers and educators model the skills and insight to all students to make a direct and informed contribution to reconciliation to improve wellbeing, academic success.

Researching First Nations peoples' early experiences of non-Indigenous education approaches and systems can help teachers understand the hesitancy, discomfort and distrust some Aboriginal and Torres Strait Islander people feel toward educational institutions. For a brief introductory example, educators can engage with this NSW timeline from NESA or this national perspective from AITSL.
[1] Paul Hughes, Arthur J. More, (1997) Australian Association for Research in Education Brisbane, Aboriginal ways of learning and learning styles. [2] Jacynta Krakouer, (2015) Australian Council for Educational Research, Literature review relating to the current context and discourse on Indigenous cultural awareness in the teaching space: Critical pedagogies and improving Indigenous learning outcomes through cultural responsiveness.

To teach Aboriginal and Torres Strait Islander and non-Indigenous students effectively and drive a stronger future of reconciliation in and through education, teachers and educators must understand and commit to establishing culturally safe and responsive learning environments and experiences for all students. By establishing cultural safety, educators can effectively bring students' identities to their learning.

According to the final report of AITSL's Building a culturally responsive Australian teaching workforce project, " Teachers play a formative role in the lives of all Australian children - and so it is incumbent on each of us to advance the important work of reconciliation. We must be prepared to have uncomfortable conversations, to reflect on our unconscious biases, to acknowledge the great wrongs that occurred in our past, and to challenge ourselves to work towards a better future."

Drawing on some of the recommendations from the final report, AITSL's professional learning toolkit provides teachers and school leaders with an intercultural development self-reflection tool, which can be used alongside an intercultural development framework and continuum to critically reflect on their current awareness, attitudes and assumptions in relation to personal culture and identity, and to carve out a pathway forward on the otherwise non-linear and lifelong journey of building cultural responsiveness. This may include processes of " unlearning" and " relearning ", challenging assumptions, and recognising that what has been taught in mainstream educational institutions about Aboriginal and Torres Strait Islander peoples, histories and cultures may be inaccurate or incomplete.

Given the importance of cultural responsiveness to reconciliation, and vice versa, it is essential that teachers commit to a focus on cultural responsiveness as part of their ongoing personal and professional development, and reconciliation journey. There is a requirement to explicitly teach all students about Australia's true history, about Aboriginal and Torres Strait Islander peoples and histories, and about reconciliation, but there's a second element of reconciliation which involves educators interrogating their own teaching and its impact on Aboriginal and Torres Strait Islander students. Understanding the term positionality and how your cultural identity, life experiences and the lens you view the world through influence the way you teach and share knowledge.

Reading critically and widely, and engaging with diverse media, including Aboriginal and Torres Strait Islander authored texts and engaging in Truth-telling opportunities within one's local area are some great ways to understand and enact the continuing commitment to reconciliation and the professional practice obligations for educators.

Learning about local cultural protocols and students' individual cultural identities, expressions, and preferences can help support behaviour management relationships and high expectations.

For further guidance see the information, ideas and resources within the following RAP Action pages on the Narragunnawali platform:

Cultural Responsiveness for Staff
Cultural Responsiveness for Students and Children
Elders and Traditional Owners Share Histories and Cultures

Take Action Against Racism

When embedding your professional requirements relating to reconciliation, and enacting cultural responsiveness, it is important to critically consider your positionality and role as a teacher/facilitator. That is, non-Indigenous teachers must provide/facilitate opportunities for students to learn about Aboriginal and Torres Strait Islander histories, cultures and perspectives but never take on the role of 'cultural teacher' and/or 'teaching culture'.

When planning learning resources and activities focused on Aboriginal and Torres Strait Islander content and perspectives, and when interacting with Aboriginal and Torres Strait Islander learners and families, always follow advice from Aboriginal and Torres Strait Islander people involved in the curriculum planning or support of Aboriginal and Torres Strait Islander learners in your school or service. While neither prescriptive nor exhaustive, the considerations below may also be useful.

Acknowledgement of Country

A Welcome to Country is a formal welcome onto Land. Only Traditional Owners, or Aboriginal and Torres Strait Islander people with permission from Traditional Owners, can welcome visitors to their Country. An Acknowledgment of Country shows respect for the Traditional Owners. Non-Indigenous people and Aboriginal and Torres Strait Islander people who are connected to another place can give an Acknowledgement of Country.

Aboriginal and Torres Strait Islander students need to feel they belong in a school and community and educators must provide opportunities for them to participate in culture. However, when organising activities such as an Acknowledgement of Country, don't expect every First Nations student to know how or want to present or talk publicly about cultures, families, histories or issues. Continue to check in and offer the opportunity to build on their strengths and ability to participate in extracurricular activities. It is both appropriate and essential to reconciliation to involve non-Indigenous students in acknowledging Country too, as a sign of respect to their First Nations peers and wider local Aboriginal and Torres Strait Islander community.

Cultural representation

If you are organising a meeting with an Aboriginal or Torres Strait Islander student or family, always provide opportunities for a cultural representative to be present. For example, Indigenous Education Workers or Aboriginal and Torres Strait Islander Education/Liaison Officers can work with Aboriginal and Torres Strait Islander students and families to support in these meetings. Having inclusive practices in place will support Aboriginal and Torres Strait Islander students, children and families and help build positive and respectful relationships. Consider approaching the leadership team at your learning environment if there is no Aboriginal or Torres Strait Islander representative. It is at the discretion of Aboriginal and Torres Strait Islander families if they would like a cultural representative and allow flexibility for families to bring external support like family, sister, friend etc.

Dreaming stories and spiritual practices are specific to individual First Nations communities. They are not 'folklore' or 'mythologies'. Some stories are culturally sacred and non-Indigenous teachers are not to teach about them. To support more contextually relevant and respectful engagement with Aboriginal and Torres Strait Islander stories or knowledges, rather than seeking out Dreaming stories or sacred knowledges, teachers should look for knowledges and stories that have been actively shared by local communities with non-Indigenous peoples.

Empathy and role play tasks

Empathy-style tasks, role playing, debates, or tasks that assume direct "experiential" learning are problematic. These may include writing from the perspective of a First Nations person, "how would you/someone feel?" or "walking in the shoes of..." type questions or role play activities. Some First Nations students and families may be directly or indirectly affected by historical and intergenerational traumas and engaging in these tasks can be confronting and (re)traumatizing. Non-Indigenous students not affected by experience may also find the learning activity confronting and traumatic. It may not be appropriate to expect all students to have the positionality or perspective needed to empathise with the historical-cultural content. The impact on non-Indigenous students is important, but not equivalent, and the way that non-Indigenous students may act when they feel confronted could reinforce the trauma experienced by Aboriginal and Torres Strait Islander students.

Be conscious of asking Aboriginal and Torres Strait Islander students to role-play or perform and engage in dramatic performance, music and songs about historical events. First Nations experiences, characters or perspectives shouldn't be performed, spoken or sung by non-Indigenous students without the appropriate permissions.

Gender roles

In education settings, our understanding of 'gender roles' is predominantly a Western understanding. In Aboriginal and Torres Strait Islander cultures, there are specific practices for specific gender roles. This includes Women's Business and Men's Business. An example of this is the use of the Didgeridoo or Yidaki, being a male only instrument, which can mean some First Nations women will refuse to handle the instrument. Be respectful and sensitive around specific gender-based cultural protocols - asking first is always best practice. .

Language

There are over 250 Aboriginal and Torres Strait Islander languages (not one 'Aboriginal Language') across Australia. There are cultural protocols for teaching, learning or using Language both on and off Country. Consult with your local Aboriginal and/or Torres Strait Islander community and/or Language and Cultural Centre for guidance on understanding and actively respecting these protocols. Colonisation and past policies of assimilation, including systemic condemnation of Aboriginal and Torres Strait Islander language use and forced separation of children from their families, have impacted on the practice of Aboriginal and Torres Strait Islander languages. Some languages are being revitalised and Elders hold knowledge not ready to be shared. Not all Aboriginal and Torres Strait Islander people know their traditional language; be sensitive and considerate for communities whose Languages might be endangered, or 'sleeping'.

For further guidance, see the Narragunnawali Languages Resource Guide, the Talking the Walk webinar, and wider Aboriginal and Torres Strait Islander Languages RAP Action.

Remember also to focus on using respectful and inclusive language and terminology more generally, in your curriculum planning and delivery.

Local Aboriginal and Torres Strait Islander community engagement

Having respectful reciprocal relationships with local Aboriginal and Torres Strait Islander community members is critical to establishing school as a place of belonging and relevance for First Nations learners. When educators acknowledge the histories and contributions of the community and respect their role in the lives and development of students, they provide a warm and culturally safe learning environment. Educators must also value the learning that happens out of the classroom and on Country. Aboriginal and Torres Strait Islander teachers and community members can support a collaborative approach to teaching and learning which successfully in engages First Nations and non-Indigenous students. See the Build Relationships with Community and Aboriginal and Torres Strait Islander People in the Classroom RAP Actions and always factor into budgets remuneration for community consultation, facilitation, etc. Remember that different families may have different experiences, values and cultural beliefs, even if they are from the same community, so it can be important to engage with diverse people and perspectives. Always be mindful of cultural load when engaging with community especially around significant dates for Aboriginal and Torres Strait Islander peoples.

National Anthem and Australia Day

Never force Aboriginal and Torres Strait Islander students to sing the Australian National Anthem if they don't want to. Also understand the cultural, historical, personal, and emotional complexities regarding celebrating Australia Day/Invasion Day on January 26 for First Nations peoples. Keep this consideration in mind when engaging with the Teach about Days of National Significance and Celebrate Days of National Significance RAP Actions.

Relationships and high expectations

Effective teachers build positive relationships and make authentic connections. Show interest in Aboriginal and Torres Strait Islander students' lives and listen when they talk about their own identity, experience and perspective, but do not single out, or expect Aboriginal and Torres Strait Islander students to share their experiences or speak on behalf of all First Nations people. Demonstrate a willingness to negotiate and allow for flexibility around behaviour management strategies. Conflict can be inflamed by inflexibility and calmed through understanding and transparency. Include the cultural needs and interests of your students when supporting student behaviour.

Provide opportunities for Aboriginal and Torres Strait Islander students to be involved in planning activities to include diverse ways of knowing and learning. This can include sharing stories, metaphors and more narrative styles of engaging with learners. Show confidence in First Nations students as learners (and as teachers) and set co-constructed high and attainable learning goals. Provide opportunities for Aboriginal and Torres Strait Islander students to (safely) provide feedback on the curriculum and its delivery. Model learning and individually paced activities for Aboriginal and Torres Strait Islander students to support their autonomy. Implement diverse teaching strategies that suit students' learning styles and needs while maintaining high expectations for learning and achievement. Encourage self-reflection with concrete, positive and immediate feedback to allow a sense of pride and confidence in themselves.

Sorry Business

Sometimes when someone passes away in many Aboriginal and Torres Strait Islander communities, the whole community comes together to grieve through a process of cultural practices called Sorry Business. Know that Sorry Business may impact on your planning timeline and allow for understanding and empathy during assessment schedules and implementation of school policies. Discuss matters with curriculum lead teachers on how to best support First Nations students during this time.

Stereotyped portrayals

Be wary of using written and visual content that represent Aboriginal and Torres Strait Islander people in a static 'past' context without acknowledging the diversity and dynamism of ongoing cultures and contributions. This helps to stop perpetuating stereotyped portrayals of First Nations cultures and histories. Clans and language groups are very diverse. Clan groups from the desert or coastline are not the same. See the Evaluating Resources Guide for further considerations about representation.

Tokenism
Aboriginal and Torres Strait Islander identities and ways of knowing, being and doing are complex and diverse. Even if meaningful and respectful, a standalone learning activity (like in a yarning circle) does not always represent a holistic or 'authentic' experience of Aboriginal and Torres Strait Islander cultures, pedagogies and perspectives. Educators must contextualise both the learning opportunities and limitations of a given activity, and ensure that students are exposed to a range of other learning experiences relating to Aboriginal and Torres Strait Islander histories, cultures and contributions. See the Tackling Tokenism professional learning resource on the Narragunnawali platform for additional strategies towards including meaningful symbolic and practical classroom activities, and to address the way In which a fear of 'tokenism' can prevent teachers from taking action altogether.

Traditional cultural and creative expression

Traditional dance techniques and dance stories are gifted by Elders and knowledge holders and not all First Nations or non-Indigenous students are permitted to engage with or perform these. They should never be performed or presented in a tokenistic way and respect must be shown for all performers, including Aboriginal and Torres Strait Islander students, who are dancing and sharing their culture not just for entertainment. See the Narragunnawali Dance Resource Guide for further guiding advice.

Educators must be aware that traditional and continuing or contemporary visual art practices vary across Aboriginal and Torres Strait Islander Nations. Art is storytelling, it teaches morals, social order and Lore, and some stories are sacred to local places and communities. Artmaking styles should not be appropriated and educators should consider Indigenous Cultural and Intellectual Property rights (ICIP) when purchasing authentic resources for their learning environments. Seek prior permission and respect local cultural protocols when considering teaching/learning activities that use ochres and body paint, or traditional and ceremonial dress. Such items and expressions have significant cultural meaning and respectful approaches will ensure representation isn't inappropriate or tokenistic. See the Visual Arts Resource Guide and wider RAP Action for further guiding advice.

Truth-Telling
When including potentially sensitive content in your curriculum, such as discussing Frontier Wars or massacre sites, be mindful and approach these lessons with compassion, caution, and with attention to age, stage, and cultural appropriateness. Include trigger warnings and always support First Nations students prior, during and after the lesson. When teaching about the historical events, use the principles of Truth-telling to guide you. Students and families may be directly or indirectly affected by historical and intergenerational traumas such as Stolen Generations experiences. Engaging in learning activities relating to such experiences can be confronting and (re)traumatising and teachers and educators must create a learning environment that provides cultural safety and respect. Other examples of topics that require educators to consider with caution are Aboriginal and Torres Strait Islander deaths in custody, Native Title and Land Rights, Racism, and local and systemic inequalities and inequities.

Warnings and disclaimers

In some First Nations communities, hearing recordings, seeing images or the names of deceased persons may cause sadness or distress and sometimes offend against strongly held cultural prohibitions. Always use warnings and disclaimers when presenting images or speaking the name of deceased peoples. Include trigger warnings and always support First Nations students prior, during and after lessons that include potential sensitive content. Warnings and disclaimer protocols are diverse, research the local context to find suitable protocols, for example naming protocols differ across Countries and clans.

When educators champion reconciliation and fulfil the professional requirements within their pedagogical practice, Aboriginal and Torres Strait Islander students thrive and all students have opportunities to learn about, and be inspired by, First Nations histories, cultures, and contributions.

While ongoing learning is active, the next step in driving a holistic, sustainable approach to reconciliation is developing a Reconciliation Action Plan (RAP). A RAP is a formal commitment to reconciliation. It documents how schools or early learning services will strengthen relationships, respect and opportunities not only in the classroom (teaching and learning), but also around the school or service (the philosophy and activities within the wider school/service environment) and with the community (the partnerships that extend beyond the school or service gates). Schools and early learning services can develop a RAP using the Narragunnawali platform to register and extend on existing initiatives, or to begin their reconciliation journeys. To learn more about the Narragunnawali RAP development process, visit What is a RAP?

If your school or service already has a Reconciliation Action Plan, consider how this guide could support teachers (and wider staff who may not be on the RAP Working Group) to understand and contribute to the implementation of your RAP commitments. Indeed, Staff Engagement with RAP is one of the minimally required Actions within the Narragunnawali RAP framework, and all RAP Actions are supported by a suite of aligned professional learning resources for all staff to engage with. Staff are also encouraged to consider how the RAP Action-aligned curriculum resources can further add meaning to your reconciliation journey and for the Aboriginal and Torres Strait Islander and non-Indigenous students and children in your education setting.

Furthermore, check out the Who has a RAP map as a stimulus for establishing and engaging in wider professional learning and reconciliation networks with other educators in your local area or sector.

This Reconciliation Teaching Strategies Guide has been developed to use with additional support resources found in the Reconciliation Teacher Toolkit.

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Narragunnawali: Reconciliation in Education supports early learning services, primary and secondary schools in Australia to develop environments that foster a higher level of knowledge and pride in Aboriginal and Torres Strait Islander histories, cultures and contributions.

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reviewed in staff Meeting 13th September

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After ten years, the two National Frameworks in Australia, the Early Years Learning Framework and My Time My Place Framework were updated earlier this year.

The updated approved learning frameworks are a result of a robust process to assess options and provide recommendations for change. This included reviewing contemporary research, comprehensive stakeholder engagement nationally and piloting of the proposed changes across a range of education and care settings.

The collaborations with stakeholders informed robust pedagogical discussions, provoking deeper thinking and critical reflection and testing within both sectors, resulting in V2.0 of the Frameworks for Early Childhood Education and Out of School Hours Care.

The Early Years Learning Frameworks (2012) & (V2.0) and My Time Our Place will operate in tandem until early 2024 when the EYLF V2.0 replaces the original documents.

The sector's response and queries

The unveiling of the changes sparked many discussions across early childhood education services in Australia. Educators, driven by their passion for their work with children and families, are keen to ensure they "get it right". This has led to a flurry of questions across various platforms such as:

How do the changes impact my daily work with children?

What exactly are these changes?

How will they shape my role as an educator, educational leader, room leader, approved provider, director and centre manager?

Providing a safe space for the sector to engage in dialogue around change is essential. Being able to reframe and embrace change as part of professional growth and viewing it as an opportunity to sit in a place of not knowing is powerful and often unsettling. It's a testament to the commitment of those in the field, always striving for excellence. The early childhood profession is dynamic and ever changing, and so, too, are the overarching documents that inform educators' work. They are living documents, evolving in tandem with the needs and insights of the community, and are responsive to the early childhood environment both nationally and internationally.
In the words of Dahlberg, Moss, and Pence, "...what we are talking about is not the application of some finalised model, universal in scope and definitive in nature, but rather the adoption of a process of questioning, dialogue, reflection and meaning-making which leads we know not where and has no obvious endpoint: it is work continuously in progress. (Dahlberg. G, Moss P. and Pence A., 2007.)
This sentiment encapsulates the essence of the early childhood education journey, always evolving, always seeking to better serve the needs of children and families.

What are the changes to the EYLF V2.0?

Both documents comprise a mix of clarifications and expanded explanations across elements of the original Approved Learning Frameworks.

The main differences are a stronger connection between the frameworks and the National Quality Standard in areas such as:

Transitions

Sustainability

Theoretical approaches

Critical reflection

The importance of Aboriginal and Torres Strait Islander ways of being, knowing and doing, inclusion

The principles have been updated, including:

New principles promoting collaborative leadership, sustainability, and Aboriginal and Torres Strait Islander perspectives.

Strengthening the principle of high expectations and equity.

Strengthening ongoing learning and reflective practice.

Updating the principle of secure, respectful, and reciprocal relationships to include relational pedagogy.

Strengthening partnerships to include other professionals.

The three new principles in summary

Promoting collaborative leadership:

Collaborative leadership is about fostering a culture where educators, families, and communities work together for the betterment of children's learning and well-being. It emphasises the importance of shared decision-making, open communication, and mutual respect. By working collaboratively, educators can draw on the strengths, expertise, and knowledge of others to enhance children's learning experiences.

Sustainability:

Sustainability in the EYLF V2.0 goes beyond environmental conservation. It encompasses three interconnected dimensions: environmental, social, and economic sustainability.

Environmental sustainability: Focuses on helping children recognise their role in ecosystems and the importance of preserving, protecting, and improving the environment.

Social sustainability: Addresses issues of social justice, equity, respect for diversity, and active citizenship. It emphasizes the importance of living peacefully, fairly, and respectfully in resilient local and global communities.

Economic sustainability: Refers to practices that support economic development without negatively impacting the environment or society. This includes a focus on fair and equitable access to resources, conserving resources, and reducing consumption and waste.

Aboriginal and Torres Strait Islander perspectives:

The EYLF V2.0 emphasizes the importance of respectfully and truthfully reflecting the history and culture of Aboriginal and Torres Strait Islander peoples. This is achieved through community involvement and culturally sensitive practices.

Embedding these perspectives encourages an openness to diverse viewpoints, enriches all children's experiences, and aids in the genuine advancement of reconciliation.

Educators are encouraged to engage with Aboriginal and Torres Strait Islander community members to explore connections to the community and to build genuine and sustainable partnerships. By incorporating these perspectives, educators help children understand the rich traditions, histories, and sustainable practices of Australia's First Nations peoples.

An invitation to examine practice

The EYLF, V2.0 invites educators to be active participants as they examine changes in practice, which includes strengthening the connection between play-based learning and intentionality, introducing cultural responsiveness, aligning assessment and evaluation to ensure they are authentic and meaningful, including children's role in assessing their own learning as well as clarifying the meanings of holistic approaches bringing into focus the interconnectedness of the vision, principles, practices, and learning outcomes.

Changes have been interwoven across all five learning outcomes, capturing and strengthening pedagogical Principles and Practices guidance to further educators' work with children.

What are the implications for the educational leader?

Implications for the educational leader are reflected in Quality Area 7 of the National Quality Standard (NQS), in particular Standard 7.2. Element 7.2.2: The educational leader is supported and leads the development and implementation of the educational program and assessment and planning cycle.

Educational leadership is also integral to the outcomes of Quality Area 1:

Standard 1.1: The educational program enhances each child's learning and development. Standard 1.2: Educators facilitate and extend each child's learning and development. Standard 1.3: Educators and coordinators take a planned and reflective approach to implementing the program for each child.

The journey belongs to the educators and the service; it is contextual and place-based. With the inclusion of the values of joy and engagement into the process, which will require considerable effort, we are reminded of Loris Malaguzzi, who is quoted as saying, "Nothing without joy."

When will the next phase of implementation commence?

Phase 2 of implementation will commence from 1 February 2024. This is the date by which an approved provider will be in breach of the National Regulations and not meeting relevant elements of the NQS if their service(s) are not yet using and operating in accordance with the EYLF V2.0 and/or MTOP V2.0.

Note: The VEYLDF was out of scope of the project. The current VEYLDF will continue to remain an approved learning framework under the NQF

Where to from here?

The release of documents in early 2023 invited a "familiarisation phase" where approved providers and services have a safe space to explore new knowledge and key changes and dare to dream as they introduce the new aspects of the learning frameworks into their educational practices and curriculums.

More specifically, under section 168 of the National Law, approved providers and nominated supervisors of an education and care service must ensure that a program is delivered to all children being educated and cared for by the service that is based on and delivered in accordance with the Approved Learning Framework.

As the EYLF evolves into its V2.0 iteration, educators stand at the forefront of this transformative journey. To ensure a smooth transition, it's imperative that educators familiarise themselves with the updated framework's nuances and intricacies.

Begin by delving deep into the revised learning outcomes, principles, and practices, understanding their implications for daily interactions and curriculum planning.

Engage in professional development workshops and seminars that focus on the EYLF V2.0, fostering a community of shared learning and collaboration.

Establish open channels of communication with colleagues, sharing insights, challenges, and strategies.

Moreover, consider liaising with Aboriginal and Torres Strait Islander communities to genuinely integrate their perspectives, a significant emphasis of the new framework.

Lastly, embrace a reflective practice, continuously assessing and adapting teaching methodologies to align with the EYLF V2.0's ethos.

By proactively equipping themselves with knowledge and resources, educators can seamlessly transition, ensuring they continue to provide optimal learning experiences for every child.

CELA professional development relating to this topic

We recently launched 6 new live webinars to support educators to understand the EYLF V2.0 and prepare for transition to the updated framework:

Spotlight on the EYLF V2.0: Exploring the Changes (NESA Accredited PD)

Bringing the EYLF V2.0 to Life: An Overview of the How (NESA Accredited PD)

Bringing the EYLF V2.0 to Life: Cultural Responsiveness in Practice (NESA Accredited PD)

Bringing the EYLF V2.0 to Life: Equity, Inclusion and High Expectations in Practice (NESA Accredited PD)

Bringing the EYLF V2.0 to Life: Sustainability in Practice (NESA Accredited PD)
Bringing the EYLF V2.0 to Life: Critical Reflection and Ongoing Professional Learning in Practice
References

About CELA

Community Early Learning Australia is a not for profit organisation with a focus on amplifying the value of early learning for every child across Australia - representing our members and uniting our sector as a force for quality education and care.

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Spotlight on the EYLF V2.0: What are the changes?

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As we approach the end of 2023, all services utilising the EYLF must be ready to transition to the newly updated EYLF V2.0 framework. Are you well-versed with these revisions? Do you know how they canenhance your current practices? Find out what's changed, and what you can do to ensure you're ready to transition in2024.

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Focus on Assessment in staff meeeting 18/10/2023

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View current and previous NQF Snapshots, which provide an overview of the Australian children's education and care sector, including the progress and results of quality assessment and rating against the National Quality Standard (NQS).