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This Victorian Government resource explains the difference between a Welcome to Country and an Acknowledgement of Traditional Owners, and also details who, when and how to deliver them.

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Welcome to Country and Acknowledgement of Traditional Owners | Aboriginal Victoria

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Find out if you should do a Welcome to Country or Acknowledgement of Traditional Owners for your event.

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It is important that we engage Aboriginal and Torres Strait Islander students, their families and communities in all aspects of schooling, and work alongside coordinated community services to help students and their families to increase their productive participation in schooling (Melbourne Declaration on Educational Goals for Young Australians, 2008).

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In order to reach their potential, Aboriginal and Torres Strait Islander students need to receive an education that enhances and promotes their Aboriginality. Teachers can encourage cultural pride through music and dance programs, and by integrating curriculum and instruction that is meaningful to students and that explores societal inequalities (Adkins, 2012).

Here are some helpful curriculum resources to get started. Others are listed in the subject-specific section of this Padlet:

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The resources below shine light into how mathematics teachers can implement ways of Indigenous knowledge and perspectives to play a role in “enabling and sustaining cultural, social, economic and technological advances and empowering individuals to become critical citizens.” (VCAA, 2017). With the many elaborations in the Victorian Curriculum, teachers should consider how they can implement traditional Indigenous learning styles within their own classroom to support Indigenous learners (Harris, 1984).

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The AIATSIS map is an attempt to represent all the language, tribal or nation groups of Indigenous Australia.

You can use this map to show awareness of, and respect for, the Aboriginal Traditional Owners of the land on which a meeting or event is being held.

https://aiatsis.gov.au/explore/map-indigenous-australia

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Developed in collaboration with Indigenous and non-Indigenous communities, 8 Ways is a pedagogical framework to help educators to include Aboriginal perspectives and integrate traditional Aboriginal learning techniques in their teaching.

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This Aboriginal pedagogy framework is expressed as eight interconnected pedagogies involving narrative-driven 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. But these can change in different settings.

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This Aboriginal pedagogy framework is expressed as eight interconnected pedagogies involving narrative-driven 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. But these can change in different settings.

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Map of Victoria's current Registered Aboriginal Parties (Victorian Aboriginal Heritage Council, 2020).

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We acknowledge Aboriginal and Torres Strait Islander people as the Traditional Custodians of the land and pay our respect to their Elders, past, present and emerging.

This Padlet is a resource to assist Victorian secondary teachers with inclusive practice. It is split into two main sections:

1. General resources that aim to create a culturally responsive classroom and inclusive school environment that empowers Aboriginal and Torres Strait Islander students.

2. Subject specific resources that aim to elevate, honour and place value on Aboriginal and Torres Strait Islander perspectives, voices and ideas.

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Here are some resources for enacting a culturally responsive classroom in The Arts:

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Using respectful and inclusive language and terminology is an essential component of reconciliation and strengthening relationships between Aboriginal and Torres Strait Islander peoples and the wider Australian community.

This terminology guide from Reconciliation Australia's Narragunnawali program (n.d.) provides guidance and consistency in language use for teachers to ensure our work respects Aboriginal and Torres Strait Islander cultural identities, cultures, histories, knowledges, languages, and practices. It also helps us all to avoid offensive and outdated descriptions.

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A Guide to Using Respectful and Inclusive Language and Terminology

How we talk about reconciliation is just as important as the actions we take.

Language itself is active. It impacts attitudes, understandings and relationships in a very real sense.

Using respectful and inclusive language and terminology is an essential part of reconciliation and strengthening relationships between Aboriginal and Torres Strait Islander peoples and the wider Australian community.

Consider this guide with advice from your local community. This may help you prepare your written messages, such as your Vision for Reconciliation and Acknowledgement of Country, as well as in everyday communications.

Acknowledging diversity

Aboriginal and Torres Strait Islander cultures and identities are diverse across Australia. Always seek advice from Aboriginal and Torres Strait Islander people in your local school or early learning service community on preferences and protocols around respectful language.

Referring to Aboriginal and Torres Strait Islander peoples

Using 'Aboriginal and Torres Strait Islander' is often best practice when referring to Aboriginal and Torres Strait Islander people generally.

'Aboriginals' or 'Aborigines' are generally considered to be outdated terms, while 'Aboriginal' alone is not inclusive of the diversity of cultures and identities across Australia. 'Peoples' or 'people' should always follow.

The term 'Aboriginal peoples' is not inclusive of Torres Strait Islander peoples. Refer to both Aboriginal and Torres Strait Islander peoples when the intention is to refer to all First Peoples of Australia.

Using 'First Peoples' and 'First Nations' is also generally acceptable. They should always be pluralised. These terms respectfully encompass the diversity of Aboriginal and Torres Strait Islander cultures and identities.

This respect for diversity extends to Aboriginal and Torres Strait Islander 'histories,' 'perspectives,' 'ways of being' and 'contributions'. These should also be pluralised.

Don't abbreviate 'Aboriginal' or 'Torres Strait Islander,' or use the acronym 'ATSI.'

Never use terms such as 'full-blood,' 'half-caste' and 'quarter-caste' - they are extremely offensive.

The term 'Indigenous' can offend people in some places. However, there are some situations where the term is accepted, for example:

an Aboriginal and Torres Strait Islander person prefers and/or has approved the word 'Indigenous' to be used

an organisation has appropriately referred to a program or job title (for example, 'Indigenous Programs Unit' or 'Indigenous Programs Manager')

the word 'Indigenous' is appropriately embedded into an organisational policy (for example, the Australian Government's Indigenous Employment Policy)

when referring to non-Indigenous (non-Aboriginal or non-Torres Strait Islander) Australians - terms such as 'other Australians' or 'the wider community' may also be used.

The difference between 'peoples' and 'people'

'People' (singular) refers to:

a single geo-cultural community (for example, the Gadigal people of the Eora Nation)

Aboriginal and/or Torres Strait Islander individuals (for example, Aboriginal and Torres Strait Islander people in our school community).

'Peoples' (plural) refers to diverse Aboriginal and Torres Strait Islander identities/geo-cultural community groups across Australia.

For example:

the Ngunnawal, Ngambri and Ngarigo peoples of the wider Canberra region

the diversity of Aboriginal and Torres Strait Islander peoples and cultures connected to Lands across Australia.

Capitalisation

Always capitalise 'Aboriginal' and 'Torres Strait Islander'. This is a simple yet important way to demonstrate respect.

You should also capitalise:

Indigenous

First Peoples/Nations/Australians

Elders

Traditional Owners/Custodians

Country or Land (when referring to an area of land, sea and sky associated with a distinct group of people or First Nations community)

particular Language groups or geo-cultural communities

Acknowledgement of Country, Welcome to Country, and the names of other cultural practices (particularly when the meanings or perspectives behind the words - such as 'acknowledge' or 'welcome' - are distinct in their Aboriginal and Torres Strait Islander cultural context).

You do not need to capitalise 'reconciliation,' unless naming Reconciliation Australia as an organisation or referring to a formal program or document, like your Reconciliation Action Plan.

POSSESSIVE LANGUAGE

When referring to Aboriginal and/or Torres Strait Islander children, students, staff, or wider community members, avoid using possessive language such as ' our.'

References such as ' our First Nations students' or ' our First Nations community' risk implying ownership over people, and do not recognise the self-governance and self-determination of Aboriginal and Torres Strait Islander individuals and communities. Such references can be reframed to ' First Nations students within our school community' or ' the local First Nations community '.

Reference to Country/place according to Aboriginal and Torres Strait Islander perspectives is best described as relationships with rather than ownership of/over. For example ' we acknowledge Kaurna people's connection to this Land' or ' we acknowledge the Kaurna People as Traditional Custodians of this Land'.

Avoiding deficit and dichotomous language

Reconciliation involves acknowledging and addressing the injustices and inequities Aboriginal and Torres Strait Islander peoples have faced since colonisation. These may be historical, inter-generational and/or continuing.

However, it is also important to:

acknowledge the strength and resilience Aboriginal and Torres Strait Islander peoples, cultures and communities show in the face of discrimination

celebrate Aboriginal and Torres Strait Islander contributions in shaping a shared sense of national unity and identity.

Draw on empowering, strengths-based language, and do not use patronising or paternalistic speech.

For example, look at the difference between:

deficit language: 'helping disadvantaged Aboriginal and Torres Strait Islander students'

strengths-based language: 'providing meaningful opportunities for Aboriginal and Torres Strait Islander students to achieve their full potential'

Aboriginal and Torres Strait Islander peoples and cultures have survived across the Australian continent for tens of thousands of years. They are not 'in need' of being 'rescued' or 'saved.'

Reconciliation is about working collaboratively with Aboriginal and Torres Strait Islander peoples, not doing things 'for them' or 'to them'.

Avoid 'us' and 'them' language when describing reconciliation goals and processes. Instead, promote and build respectful two-way relationships.

CLOSING THE GAP

When referencing ' closing the gap ', add context to distinguish between the Closing the Gap strategy; the Close the Gap campaign; and fostering equality and equity more generally.

Closing the Gap is a government strategy towards addressing national socio-economic targets across areas that have an impact on life outcomes for Aboriginal and Torres Strait Islander peoples. In education, Closing the Gap can be contextualised by referencing one or more of the following targets, while recognising their interrelationship to all other targets:

* Targets 3 - Children are engaged in high quality, culturally appropriate early childhood education in their early years
* Target 4 - Children thrive in their early years
* Target 5 - Students achieve their full learning potential
* Target 6 - Students reach their full potential through further education pathways

Close the Gap is a campaign that aims to reduce the health and life expectancy gap between Aboriginal and Torres Strait Islander peoples and non-Indigenous Australians within a generation. When referencing the Close the Gap campaign clarify the ways and reasons for support.

'Equality and Equity' is one of the five dimensions of reconciliation in Australia and can be referenced when describing actions and aspirations towards addressing colonial injustices reducing relative disadvantage more generally. Consider strengths-based statements and language.

For example, look at the difference between:

* Our school will close the education gap between First Nations and non-Indigenous students (more deficit discourse)

* Our school is committed to fostering equal and equitable education opportunities and outcomes (more strengths-based language)

Recognising currency and continuity

Aboriginal and Torres Strait Islander peoples are connected to the oldest continuing cultures on the planet.

Recognise Aboriginal and Torres Strait Islander cultures are alive today - don't use the past tense alone.

In last century's educational texts, Aboriginal and Torres Strait Islander peoples were often placed in the ancient past.

These static representations of Aboriginal and Torres Strait Islander peoples, cultures and contributions don't honour their continuing presence and significance.

These representations ignore the tens of thousands of years of active Aboriginal and Torres Strait Islander contributions and connections to Country before colonisation - perpetuating the legal fiction of 'terra nullius' ('land belonging to no one').

European colonisation is very recent compared to Aboriginal and Torres Strait Islander peoples' presence on, and connection with, Country. The reconciliation movement is even more recent.

Consider this when you acknowledge and address the ongoing impacts of Australia's shared histories since colonisation.

Further guidance

For further support, engage with:

If your local Aboriginal and Torres Strait Islander community advises any preferred terms are different from the recommendations, please contact us before submitting your RAP.

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Narragunnawali supports all schools and early learning services in Australia to develop environments that foster a high level of knowledge and pride in Aboriginal and Torres Strait Islander histories, cultures and contributions. Narragunnawali (pr

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This is a resource from the Queensland Curriculum and Assessment Authority about the traditional Aboriginal and Torres Strait Islander practice of Yarning Circles. It explains what Yarning Circles are, how they can be implemented in your classroom, and provides some resources for using Yarning in different learning areas.

https://www.qcaa.qld.edu.au/about/k-12-policies/aboriginal-torres-strait-islander-perspectives/resources/yarning-circles

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Bangarra is an Aboriginal and Torres Strait Islander performing arts company based in Gadigal Country, New South Wales. The education resource on their website provides a range of information to help students learn about their ways of Indigenous storytelling through theatre and dance.

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Bangarra's eResources are part of our Education Program, created in partnership with Education Services Australia, provide insight into the creative process of iconic Bangarra works. Designed for primary and secondary teachers, they can be used to build class activities, promote discussion and develop skills in creating contemporary dance.

eResources include printable downloads and are fully accessible.

Bennelong is a dance theatre production that explores the story of Woollarawarre Bennelong, a Wangul man of the Eora nation who lived in the Port Jackson area at the time of the first British settlement in the late 1790 and early 1800s. Bennelong's notoriety is significant, and has persisted to the current day.

Activities: Before viewing | As you view | After viewing | Next Steps

Print Versions: Years 7-10

I.B.I.S is inspired by the area just north of the Australian mainland known as the Torres Strait Islands. The work is about life on the islands and captures the regions unique style of dance, music and story-telling.

Print Versions: Years 3-6

Terrain (2012) is inspired by the area of Australia known as Lake Eyre a landscape from where human beings draw life and express meaning to that life.

Print Versions: Years 7-10

About expresses the choreographer's personal cultural connection and continuing curiosity about the four winds (Gub) of the Torres Strait Islands. The behaviours of these winds guide the people in their daily lives, and the spirits of these winds inform the essential elements of their cultural life.

Print Versions: Years 5-6

Mutton Bird is a contemporary dance representation of the mutton birds that inhabit the coastal areas of Tasmania. Mutton Bird is an excerpt from Mathinna (2008).

Print Versions: Years 5-6

Mathinna (2008) is based on the true story of a young Tasmanian Aboriginal girl who lived in the early 1800s.

Born on a South Australian mission in the late 19th century, David Unaipon was a proud Ngarrindjeri man, a Christian, and a scholar of science and culture. Unaipon tells of his advocacy for better treatment of Aboriginal Australians, and his staunch belief that Indigenous and non-Indigenous people could coexist as equals, despite the incredible challenges he faced in his lifetime.

Print Versions: Years 5-10

The dance Moth represents a story of spiritual inheritance and transformation. Moth is an excerpt from Bush (2003).

Brolga is inspired by totemic systems in Australian Aboriginal culture. Brolga is an excerpt from Corroboree (2001).

BACKGROUND

WHO IS BANGARRA?

Bangarra Dance Theatre is Australia's leading Indigenous performing arts company and is recognised nationally and internationally for distinctive theatre productions that combine the spirituality of traditional culture with contemporary forms of storytelling though dance.

Bangarra was founded in 1989 by dancer and choreographer, Carole Johnson. Since 1991, Bangarra has been led by Artistic Director and Choreographer Stephen Page.

Bangarra's vision is to:

Respect and rekindle the links between traditional Indigenous cultures of Australia and new forms of contemporary artistic expressions

Create inspiring dance theatre productions of integrity and excellence that resonate with people throughout Australia and the world

The company is based at Walsh Bay in Sydney and presents performance seasons in Australian capital cities, regional towns and remote areas. Bangarra has also taken its productions to many places around the world including major centres in Europe, Asia and the USA.

WHY IS THE WORK OF BANGARRA IMPORTANT?

Bangarra exists to create a foundation for the care and celebration of Aboriginal and Torres Strait Islander cultural life. Through its performance seasons and touring of dance theatre productions, Bangarra provides the opportunity for all people of all cultural backgrounds to be able share knowledge about the world's oldest living culture. Bangarra has nurtured the careers of hundreds of Indigenous professional artists, including dancers, choreographers, composers and designers. In just over two decades, Bangarra has produced over thirty original works for its repertoire and has collaborated on new productions with other Australian performing arts companies such as the Australian Ballet and the Sydney Theatre Company.

WHO ARE THE ARTISTS?

Bangarra's dancers and collaborating artists come from all over Australia, including the major groups in relation to location, for example: Torres Strait Islanders, Queensland (Murri), New South Wales (Koori), Victoria (Koorie), South Australia (Anangu), Arnhem Land, Northern Territory (Yolngu), Coast and Midwest Western Australia (Yamatji), Southern Western Australia (Nyoongar), Central Western Australia (Wangai) and Tasmania (Palawah). Some of the dancers are graduates of NAISDA Dance College (NSW), while others received their training at the Aboriginal College of Performing Arts (Qld), and others are graduates of dance courses delivered by Universities around Australia.

CONNECTING TO THE SOURCE

​TELLING THE STORIES

Storytelling in Aboriginal and Torres Strait Islander life is the means by which cultural systems, values and identity are preserved and transferred. Telling stories through song, music and dance, in order to connect people to land, and teach them about culture and the traditions of their ancestors is the way knowledge is passed from generation to generation.

SHARING AND PASSING ON OF KNOWLEDGE

Each year Bangarra spends time in specific Indigenous communities, meeting with elders and traditional owners and living with the people of that community - learning about stories that connect the people and the creatures to the land. Everyone who works at Bangarra feels very strongly about their role in the company's work. They make sure that the stories they tell are true to the traditional owners of those stories and uphold the integrity of the stories' meaning.

EXPERIENCING DANCE IN A THEATRICAL CONTEXT

It is important to note that dance theatre works are essentially the creation of artistic invention to express a broad range of ideas and thoughts. While some information is provided in program notes, the audience is free to respond to the work according to their individual perspectives, emotional responses and level of experience in the viewing of performing arts.
© 2013 Bangarra Dance Theatre Australia and Education Services Australia Ltd, unless otherwise indicated. Provided all acknowledgements are retained, this material may be used, reproduced and communicated free of charge for non-commercial educational purposes within Australia and in overseas schools where the Australian curriculum is taught until 30 June 2018. Resources developed by Bangarra Dance Theatre Australia with funding and support from the Australian Government Department of Education, Employment and Workplace Relations.

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Bangarra's eResources are part of our Education Program, created in partnership with Education Services Australia, provide insight into the creative process of iconic Bangarra works. Designed for primary and secondary teachers, they can be used to build class activities, promote discussion and develop skills in creating contemporary dance.

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Based on the Melbourne Declaration, the most up-to-date Australian Curriculum prioritises the integration of Aboriginal and Torres Strait Islander knowledge and culture across all learning areas. The Australian Curriculum cross-curricular priorities page discusses the importance of these priorities and gives an overview, key ideas and specific information for each learning area.

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The Australian Curriculum sets consistent national standards to improve learning outcomes for all young Australians. ACARA acknowledges the gap in learning outcomes between Aboriginal and Torres Strait Islander students and their non-Indigenous peers. It recognises the need for the Australian Curriculum to provide every opportunity possible to 'close the gap'.

Therefore, the Australian Curriculum is working towards addressing two distinct needs in Aboriginal and Torres Strait Islander education:

that Aboriginal and Torres Strait Islander students are able to see themselves, their identities and their cultures reflected in the curriculum of each of the learning areas, can fully participate in the curriculum and can build their self-esteem

that the Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority is designed for all students to engage in reconciliation, respect and recognition of the world's oldest continuous living cultures.

New Science elaborations addressing Aboriginal and Torres Strait Islander Histories and Cultures
In response to feedback from community and educators, ACARA has developed 95 new elaborations with accompanying teacher background information to help teachers to incorporate the Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority in the Australian Curriculum: Science.

These elaborations were developed with the assistance of ACARA's Aboriginal and Torres Strait Islander Advisory Group and Taskforce, and Science and Aboriginal and Torres Strait Islander curriculum specialists, and provide practical examples across all three strands of the science curriculum and all year levels.

The elaborations acknowledge that Aboriginal Peoples and Torres Strait Islander Peoples have worked scientifically for millennia and continue to contribute to contemporary science. They are scientifically rigorous, demonstrating how Indigenous history, culture, knowledge and understanding can be incorporated into teaching core scientific concepts.

Each elaboration is accompanied by teacher background information that explains in detail the cultural and historical significance of the chosen topic and how it connects to the core science curriculum content. It also includes a list of consulted works, provided as evidence of the research undertaken to inform the development of the teacher background information. The teacher background information is accessible through the Aboriginal and Torres Strait Islander Histories and Cultures icon appearing next to the elaboration.

The elaborations and accompanying teacher background information support teachers in providing a more culturally responsive curriculum experience for Aboriginal and Torres Strait Islander students resulting in increased engagement and better educational outcomes. They also provide an opportunity for teachers to engage all students in respect and recognition of the world's oldest continuous living cultures.

Aboriginal and Torres Strait Islander Histories and Cultures
The Aboriginal and Torres Strait Islander Histories and Cultures priority provides opportunities for all students to deepen their knowledge of Australia by engaging with the world's oldest continuous living cultures. Through the Australian Curriculum, students will understand that contemporary Aboriginal and Torres Strait Islander communities are strong, resilient, rich and diverse.

The Aboriginal and Torres Strait Islander Histories and Cultures priority uses a conceptual framework to provide a context for learning. The framework comprises the underlying elements of Identity and Living Communities and the key concepts of Country/Place, Culture and People. Aboriginal and Torres Strait Islander Identities are represented as central to the priority and are approached through knowledge and understanding of the interconnected elements of Country/Place, Culture and People. The development of knowledge about Aboriginal and Torres Strait Islander Peoples' law, languages, dialects and literacies is approached through the exploration of Cultures. These relationships are linked to the deep knowledge traditions and holistic world views of Aboriginal communities and/or Torres Strait Islander communities.

Students will understand that Identities and Cultures have been, and are, a source of strength and resilience for Aboriginal Peoples and Torres Strait Islander Peoples against the historic and contemporary impacts of colonisation.

Figure1: Conceptual framework for the Aboriginal and Torres Strait Islander Histories and Cultures priority

Key concepts

The first key concept of the organising ideas highlights the special connection to Country/Place by Aboriginal and Torres Strait Islander Peoples and celebrates the unique belief systems that connect people physically and spiritually to Country/Place.

The second concept examines the diversity of Aboriginal and Torres Strait Islander Peoples' culture through language, ways of life and experiences as expressed through historical, social and political lenses. It gives students opportunities to gain a deeper understanding of Aboriginal and Torres Strait Islander Peoples' ways of being, knowing, thinking and doing.

The third concept addresses the diversity of Aboriginal and Torres Strait Islander societies. It examines kinship structures and the significant contributions of Aboriginal and Torres Strait Islander Peoples on a local, national and global scale.

Organising ideas

For each cross-curriculum priority, a set of organising ideas reflects the essential knowledge, understandings and skills for the priority. The organising ideas are embedded in the content descriptions and elaborations of each learning area as appropriate.

Country/Place

OI.1

Australia has two distinct Indigenous groups: Aboriginal Peoples and Torres Strait Islander Peoples, and within those groups there is significant diversity.

OI.2

Aboriginal and Torres Strait Islander communities maintain a special connection to and responsibility for Country/Place.

OI.3

Aboriginal and Torres Strait Islander Peoples have holistic belief systems and are spiritually and intellectually connected to the land, sea, sky and waterways.

OI.4

Aboriginal and Torres Strait Islander societies have many Language Groups.

OI.5

Aboriginal and Torres Strait Islander Peoples' ways of life are uniquely expressed through ways of being, knowing, thinking and doing.

OI.6

Aboriginal and Torres Strait Islander Peoples live in Australia as first peoples of Country or Place and demonstrate resilience in responding to historic and contemporary impacts of colonisation.

OI.7

The broader Aboriginal and Torres Strait Islander societies encompass a diversity of nations across Australia.

OI.8

Aboriginal and Torres Strait Islander Peoples' family and kinship structures are strong and sophisticated.

OI.9

The significant contributions of Aboriginal Peoples and Torres Strait Islander Peoples in the present and past are acknowledged locally, nationally and globally.

Learning areas statements

All Australian Curriculum learning areas can contribute to the Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority. Taken collectively, Australian Curriculum learning areas deepen students' knowledge and understanding of Australia and the First Australians. This knowledge and understanding enriches all students' ability to participate positively in the ongoing development of Australia.

Aboriginal and Torres Strait Islander Histories and Cultures are included in each learning area in ways that are consistent with its content and purpose. They also make it possible to link content across learning areas, which can lead to integrated units of work.

Each learning area contributes differently to the Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority and its key concepts of Country/Place, Culture and People. Australian Curriculum content descriptions and elaborations relating specifically to Aboriginal and Torres Strait Islander Histories and Cultures are tagged with the priority symbol. In other content descriptions and elaborations, the cross-curriculum priority can be inferred from the use of the terms 'Identity', 'Country/Place', 'Culture', and 'Peoples'.

Learning areas value Aboriginal and Torres Strait Islander Histories and Cultures. Each one articulates appropriate and relevant aspects of the priority and how it can be incorporated in the curriculum.

English

In the Australian Curriculum: English, students begin to engage with the priority as they develop an awareness and appreciation of, and respect for, Aboriginal and Torres Strait Islander literature. This includes storytelling traditions (oral narrative) and contemporary literature. Students will learn to develop respectful, critical understandings of the social, historical and cultural contexts associated with different uses of language features and text structures including images and visual language.

Mathematics

Students can explore connections between representations of number and pattern and how they relate to aspects of counting and relationships of Aboriginal and Torres Strait Islander cultures. Students can investigate time, place, relationships and measurement concepts within Aboriginal and Torres Strait Islander contexts. Through the application and evaluation of statistical data, students can deepen their understanding of the lives of Aboriginal and Torres Strait Islander Peoples.

Science

Students will have opportunities to learn that Aboriginal and Torres Strait Islander Peoples have longstanding scientific knowledge traditions and developed knowledge about the world by:

observation, using all the senses

prediction and hypothesis

testing (trial and error)

making generalisations within specific contexts such as the use of food, natural materials, navigation and sustainability of the environment.

Humanities and Social Sciences

The diverse cultures of Aboriginal and Torres Strait Islander Peoples are explored through their:

long and continuous strong connections with Country/Place and their economic, cultural, spiritual and aesthetic value of place, including the idea of custodial responsibility. Students examine the influence of Aboriginal and Torres Strait Islander Peoples on the environmental characteristics of Australian places, and the different ways in which places are represented.

experiences before, during and after European colonisation including the nature of contact with other peoples, and their progress towards recognition and equality. In particular, students investigate the status and rights of Aboriginal and Torres Strait Islander Peoples, past and present, including civic movements for change, the contribution of Aboriginal and Torres Strait Islander Peoples to Australian society, and contemporary issues.

exploration of how groups express their particular identities, and come to understand how group belonging influences perceptions of others.

The use of primary and secondary sources, including oral histories, gives students opportunities to see events through multiple perspectives, and to empathise and ethically consider the investigation, preservation and conservation of sites of significance to Aboriginal and Torres Strait Islander Peoples.

The Arts

Students' exploration of traditional and contemporary artworks by Aboriginal and Torres Strait Islander Peoples provides insight into the way the relationships between People, Culture and Country/Place for Aboriginal and Torres Strait Islander Peoples can be conveyed through the arts, their expression in living communities, and the way these build Identity.

Technologies

Students will identify the interconnectedness between technologies and Identity, People, Culture and Country/Place. They will explore, understand and analyse how this intrinsic link guides Aboriginal and Torres Strait Islander Peoples in sustaining environments, histories, cultures and identities through / by creating appropriate and sustainable solutions.

Health and Physical Education

This learning area allows students to appreciate and celebrate the beauty of the world's oldest continuous living cultures. Students will be able to explore personal, community and group identities and so build understanding of the differences and commonalities in systems of knowledge and beliefs about Health and Physical Education. There is the capacity for making strong connections between cultures and identities and to engage with and appreciate the lived experiences of Aboriginal and Torres Strait Islander Peoples. Students can learn about the richness of Aboriginal and Torres Strait Islander modes of communication and ways of living and being, and develop appreciation and understanding of uniquely Australian connections between People and Country/Place. They can explore the importance of family and kinship structures for maintaining and promoting health, safety and wellbeing within their community and the wider community. Students can also be given the opportunity to participate in physical activities and cultural practices such as traditional and contemporary Aboriginal and Torres Strait Islander games.

Languages

The Framework for Aboriginal Languages and Torres Strait Islander Languages provides a direct way of learning about and engaging with diverse Aboriginal and Torres Strait Islander communities. Aboriginal and Torres Strait Islander Histories and Cultures are an integral part of learning Aboriginal languages and Torres Strait Islander languages as there is an inseparable connection between the languages and land, sea, sky and waterways. Through learning a framework language, all students gain access to knowledge and understanding of Australia that can only come from an Aboriginal or Torres Strait Islander perspective.

For Aboriginal and Torres Strait Islander students, learning their own language can have a significant influence on their overall learning and achievements. It can foster a strong sense of identity, pride and self-esteem and enables students to develop a wider recognition and understanding of their culture, Country/Place and People. This then contributes to their wellbeing.

In all other language learning, there is scope for making interlinguistic and intercultural comparisons across languages to develop understanding of concepts related to the linguistic landscape of Australia and to the concepts of language and culture in general.

Work Studies

The exploration of concepts of self-identity provide opportunities to develop understanding of the distinctive sense of identity of Aboriginal and Torres Strait Islander Peoples. This can lead to an understanding of how identity is strongly linked to Aboriginal and Torres Strait Islander Peoples' unique belief systems and their spiritual connection to the land, sea, sky and waterways. The curriculum can demonstrate the influence these have on relationships within the world of work through the Australian Curriculum: Work Studies.

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Aboriginal and Torres Strait Islander Histories and Cultures

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Aboriginal people whose traditional lands and waters exist within the boundaries that today frame the state of Victoria are often collectively called Koorie peoples or Koories.

This is a short guide to respectfully using Koorie traditions and teaching Indigenous content (Victorian Curriculum and Assessment Authority [VCAA], 2017).

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As educators we must understand that it is our responsibility to be proactive and do what we can in the realm of our discipline and the context of our school, in order to accommodate, empower and encourage Aboriginal and Torres Strait Islander students no matter the circumstances. We must also be aware that Aboriginal and Torres Strait Islander students face both systemic and personal challenges, which may impact the way in which they engage with the education system (Brown, 2019). This is perpetuated through narratives of deficiency that continue to dominate casual conversation, the media, discourse, and policy; subsequently marginalising Aboriginal and Torres Strait Islander students from school communities (Patrick & Moodie, 2019).

Together we must challenge this deficit narrative and work diligently to include Indigenous voices, pedagogy and perspectives into our classrooms and schools, as a way to enhance the learning experience for all of our students. It is also important to understand that as a result of colonisation, Aboriginal and Torres Strait Islander students have had to assimilate to “non-Indigenous ways of being, knowing and doing” (Coff, 2021, p. 200), which can lead to Indigenous students feeling isolated in the classroom and hinder their achievement and engagement levels (Bodkin-Andrews & Carlson, 2016). ​​Individual schools and teachers (such as ourselves) hold the key to effective social and political change and play a crucial role in attempting to reconcile the lasting impacts of settler colonial violence on modern society.

Methods of inclusive practice for Aboriginal and Torres Strait Islander students are mandated through both statewide (VCAA) and nationwide (AITSL) initiatives. There are also governmental policies which aim to formalise and unify initiatives that schools and teachers can take to enhance the learning of Aboriginal and Torres Strait Islander students. However it is important to acknowledge that it is also our personal responsibility as teachers to promote practices that include Indigenous perspectives and pedagogy as we are living and teaching on Aboriginal land.

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Image caption: This interpretation of a numerate student juxtaposes Scott’s (2000) model (in blue italics) with Perso’s (2003) model (in orange italics), suggesting that for a student to be numerate all three layers need to be considered simultaneously (ATSIMA, 2008).

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What is Deficit language? and how to move towards a strengths-based approach.

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What is Deficit language? and how to move towards a strengths-based approach.

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Problematised language and deficit discourse refers to Aboriginal and Torres Strait Islander students as being “disadvantaged” and “underachieving” (Andersen & Walter, 2013, p. 74). We must be aware of this language in the classroom, as it can result in Indigenous students becoming disengaged from the education system.

This resource offers an explanation of what deficit language is and how it can be problematic and disempowering. We can use this resource to think about our own experiences with deficit thinking and discourse, and attempt to revoke this language in our classrooms and school communities.

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In supporting Victorian Indigenous students in their numeracy (and literacy) skills, the DET’s Koorie literacy and numeracy programs provide support from early childhood to reduce the achievement gap between Koorie and non-Koorie students. This resource, particularly the Extended Koorie Literacy and Numeracy Program, supports Koorie students who are below National Minimum Standards, with eligibility being determined by their Year 5 NAPLAN results. If we can support underachieving Koorie students before or at the beginning of their secondary education, they will be much better prepared for the Victorian Mathematics Curriculum (Aunio & Niemivirta, 2010).

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​​We fund two programs to assist Koorie students in Victorian government schools who are below benchmarks in literacy ​​or numeracy: The Early Years Koorie Literacy and Numeracy Program supports eligible students in prep to year 3.

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This resource is useful in supporting Koorie students found to be underachieving in mathematics in Years 7 to 9. The Accelerated Indigenous Mathematics (AIM) program is a series of 24 modules which covers mathematics learning from Years 3 to 9. The pedagogical structure allows teachers to construct lessons that connect sets of ideas in large sections rather than small pieces covered over many years. Various resources include authentic contexts which focus on multisensory learning with an emphasis on kinaesthetic activity.

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This is a teacher resource about the Accelerated Indigenous Mathematics (AIM) program developed for Aboriginal and Torres Strait Islander students found to be underachieving in mathematics in years 7 to 9. It describes the three-year program to develop understandings of years 3-9 mathematics, replacing the regular program for years 7-9, and outlines the strategies used including development of culturally appropriate modules based on authentic contexts. The outcomes described include improved student attendance and engagement, a decrease in behavioural problems, increased classroom discussion and improved student understanding of mathematics. The resource also discusses the lessons learned, the next steps and the research underpinning the program.

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This is a teacher resource about the Accelerated Indigenous Mathematics (AIM) program developed for Aboriginal and Torres Strait Islander students found to be underachieving in mathematics in years 7 to 9. It describes the three-year program to develop understandings of years 3-9 mathematics, replacing the regular program for years 7-9, and outlines the strategies used including development of culturally appropriate modules based on authentic contexts.

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Intergenerational trauma and trauma-informed pedagogy 

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Intergenerational trauma and trauma-informed pedagogy 

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We have created this specific resource to explain what intergenerational trauma is and how it may affect Aboriginal and Torres Strait Islander students in our classrooms. We have then provided practical examples of ways in which you can incorporate trauma-informed pedagogy into your classroom and provide trigger warnings where appropriate.

It is important to note that trauma-affected students can enter the classroom presenting unregulated, angry or disengaged behaviours, so we must act cautiously and kindly to ensure that we are supporting our students in the safest possible way.

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This is a strategy from the Victorian Department of Education and Training [DET] for promoting participation and engagement for Koorie learners. This page also links to external resources for teaching Indigenous students.

https://www.education.vic.gov.au/about/programs/Pages/marrung.aspx

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One way for English teachers to enact a culturally responsive pedagogy (CRP) is to recognise the importance of textual representation and teach literature from different cultural perspectives (Leane, 2016). This is an important issue as a study investigating trends across VCE English text selection lists between 2010 and 2019 found an under-representation of Indigenous authors, poets, playwrights, film directors alongside an under-representation of complex, non-stereotypical Indigenous characters (Bacalja & Bliss, 2018).

Reconciliation Australia's Narragunnawali program (n.d.) has compiled a helpful list of diverse and relevant texts from Aboriginal and Torres Strait Islander authors and creators, as well as non-Indigenous authors whose work meaningfully explores Aboriginal and Torres Strait Islander histories and cultures. This extensive list includes texts across fiction, biography and non-fiction, picture books, graphic novels, and poetry, and will help you to identify diverse and relevant titles, along with supporting teaching materials (Narragunnawali: Reconciliation in Education, n.d.).

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Indigenous learners commonly work with unfamiliar concepts, skills and strategies in the classroom when compared with those used in their families and communities. The Aboriginal and Torres Strait Islander Mathematics Alliance (ATSIMA) has developed a project which incorporates the knowledge of Indigenous learners by connecting numeracy and mathematics and developing conceptual understanding in familiar contexts, before encouraging the use of problem-solving skills that are applied in everyday life (ATSIMA, 2008; Harris, 1984).

Content warning: Materials within the Interactive Numeracies resource contain imagery, voices and representations of people who may be deceased. This may cause distress to some people.

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As humanities educators we must understand that although there are protocols in place, a lot of Indigenous content, culture, and knowledge is still presented from a Eurocentric lens which lacks Indigenous perspectives (Brown, 2019). This is where Indigenous perspectives and voices need to become a key part of our pedagogy, specifically when teaching about Indigenous culture and histories. Below are some useful subject specific resources developed by the Narragunnawali program (n.d.) that work towards reconciliation in education.

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Crackerjack Education offers digital and static resources for schools around Australia that match each Aboriginal code of the Australian Curriculum. You can search for resources by year level, subject (Maths, English, Science and History) or topic (Language, Dreaming stories, cultural Maths, cultural knowledge, poetry and songs).

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Discover a whole world of online learning about Australia's Living Landscapes, history and amazing people

All resources matched to the Australian National Curriculum or just use our site to learn more about this amazing country

A subscription to the Crackerjack website provides you with unlimited access to a huge selection of Australian based teaching resources, with lessons full of videos and songs, online activities, and Aboriginal Dreaming stories perfect for P-7 learning!

The Crackerjack Education website is developed by a team of Educators, ESWB experts and designed to help bring Australian activities into your classroom.

Subscribe today to receive access to our full suite of Australian teaching and learning resources. Our subscriptions also give you the option to gain 5 hours of professional development. Sign up for a membership today!

School Membership Individual Membership

Crackerjack's Australian teaching resources are rooted in our Teaching With Aunty lessons - 56 guided lesson plans with corresponding materials to help you incorporate Australian and Aboriginal and Torres Strait Islander culture into your classroom.

Each of our Teaching with Aunty lessons has been individually designed and written to match the skills and elaborations found in the Australian Curriculum for multiple subject areas. All of the Australian and Aboriginal and Torres Strait Islander resources have been specifically developed by our expert team of Indigenous educators.

Search by Year Level and Knowledge Area using the box on the left, or simply click on the areas of the Knowledge Circle below to get started.

Preview our free Australian teaching resources today to get a taste of the Crackerjack lessons and activities!

The Knowledge Circle is the basis of Crackerjack's Australian teaching resources - it features the eight Traditional Knowledge Areas that are essential elements of Ancient Australian Education. Each Teaching With Aunty lesson is grouped under one of these knowledge areas to help target your teaching and learning in the selected topic and subject area. Click here to read more.

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Australian Teaching Resources for Primary Years - Crackerjack Education

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Crackerjack Education provides a huge selection of Australian Teaching resources, all aligned to National Curriculum codes for Years Foundation-Year 7.

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Reading Tracks books provide relevant and culturally affirming stories for older Indigenous literacy learners. These books also allow all students to learn about Aboriginal and Torres Strait Islander cultures and practices, such as food gathering.

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Reading Tracks | 22 books for Indigenous learners (middle school and older)

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Culturally appropriate fishing, tracking and hunting stories come to life in the exciting new Reading Tracks®. The learn-to-read series of 22 books were designed originally for Indigenous learners, Middle School age and older, but are being used successfully in early childhood as well. Developed collaboratively by Indigenous Elders, students, community members, 12 illustrators and author Margaret...

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The Victorian Aboriginal Education Association

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The Victorian Aboriginal Education Association

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The Victorian Aboriginal Education Association presents a range of downloadable resources and documents, such as a ‘Koorie Education Calendar’ and ‘Koorie Perspectives in Curriculum’, which can help teachers to understand Koorie perspectives when developing curriculum resources.

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VAEAI - Victorian Aboriginal Education Association Inc.

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The Victorian Aboriginal Education Association Incorporated (VAEAI) are pleased to launch the Koorie Education in Learn Locals: Best... Read More → 10 Practical Protocols to empower and support Koorie Learners.

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The Victorian Institute of Teaching offers some useful resources and videos to help teachers to connect with local Indigenous knowledge.

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Aboriginal and Torres Strait Islander culture has existed for 50,000 years and is the oldest living culture in the world.

The Koorie (or Koori) community in Victoria comprises 38 languages and 11 language families that have lived on these lands for thousands of years. They are typically connected by a related language and through cultural and mutual interests, totems, trading initiatives and marriage ties¹.

According to the Australian Bureau of Statistics, there were 15,211 Aboriginal and Torres Strait Islander students in Victoria as of 2016. This number has almost doubled in the previous ten years. Barriers experienced by Indigenous learners² can include

a lack of teaching materials in languages other than English

unrelatable or inappropriate context for the subject matter being taught, with little to no Aboriginal and Torres Strait Islander history being covered in the classroom, and

a lack of cultural awareness or Indigenous representation in the teaching materials.

Professional learning undertaken for teaching learners from Aboriginal and Torres Strait Islander backgrounds should meet descriptors 1.4 and 2.4 of the Australian Professional Standards for Teachers (APST) , however it may meet other descriptor(s) of the APST depending on the type of professional learning undertaken.

Visit the Teacher resources page to find out how to log professional learning activities in MyPD.

Teachers should consider the modifications to the curriculum and/or practice they will need to make for Indigenous learners to access learning.

If they do not have an Indigenous learner in their learning environment, teachers can

observe an experienced teacher's practice and/or approach to an Indigenous learner and base their demonstration of descriptor 1.4 on another student in the school, or

hypothetically include an Indigenous learner to demonstrate the standard.

Then they will need to ask themselves

How would I 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 learners?

Click here to see some videos about professional learning for teaching learners from Aboriginal and Torres Strait Islander backgrounds.

The VIT has compiled the following list of professional learning resources for teaching learners from Aboriginal and Torres Strait Islander backgrounds.

Please note that some of these resources may include names and/or images of deceased individuals.

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Teaching learners from Aboriginal and Torres Strait Islander backgrounds

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Aboriginal and Torres Strait Islander culture has existed for 50,000 years and is the oldest living culture in the world. The Koorie (or Koori) community in Victoria comprises 38 languages and 11 language families that have lived on these lands for thousands of years.

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Teaching Indigenous Maths Education (TIME) 

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Teaching Indigenous Maths Education (TIME) 

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Research from the Queensland University of Technology’s Teaching Indigenous Mathematics Education (TIME) program found that students were much more engaged when mathematics classes related to everyday tasks such as shopping and sports. This research also found that some students gained A-level results for the first time in their life and none received an E-level.

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Project dates: 01/01/2010 - 31/12/2012

This three-year project was funded by the Queensland Department of Education and Training (DET), through the Division of Indigenous Education and Training Futures Indigenous Schooling Support Unit, Central and Southern Queensland. The project developed our flagship mathematics train-the-trainer PD approach, called YuMi Deadly Maths or YDM, to improve mathematics teaching and enhance learning from Prep (Foundation) to Year 9. YDM now underpins all YDC projects.

The TIME project focused on Years Prep to 3 in 2010, Years 4 to 7 in 2011 and Years 7 to 9 in 2012, covering all mathematics strands of the Australian Curriculum: Number and Algebra, Measurement and Geometry, and Statistics and Probability. In all, over 100 Queensland schools participated in the project.

Funding / Grants

Queensland Department of Education and Training (2010 - 2012)

Chief Investigators

Emeritus Professor Tom Cooper

Team

Adjunct Professor Annette Baturo

Janet Cavanagh

Associate Professor Bronwyn Ewing

Edlyn Grant

Dr Judy Hartnett

Dr Alexander Stuetz

Charlotte Cottier

Gillian Farrington

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teaching indigenous mathematics education (time)

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Teaching Indigenous Mathematics Education (TIME) - YuMi Deadly Centre

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Project dates: 01/01/2010 - 31/12/2012 This three-year project was funded by the Queensland Department of Education and Training (DET), through the Division of Indigenous Education and Training Futures Indigenous Schooling Support Unit, Central and Southern Queensland. The project developed our flagship mathematics train-the-trainer PD approach, called YuMi Deadly Maths or YDM, to improve mathematics teaching and enhance learning from Prep (Foundation) to Year 9.

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Below are some resources and think pieces to enacting a culturally responsive Science classroom.

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Reconciliation Australia's Narragunnawali program (n.d) offers a comprehensive resource for Science teachers.

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Article from Dr Helen Boon (2006) outlines the methods used by successful teachers of Indigenous students in Maths and Science.

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For decades there has been an overrepresentation of Indigenous students across Australia in disciplinary school records. Suspensions, exclusions and a range of other negative reports fill the school records. As a result low attendance, low retention and under achievement have been the more commonly reported trajectories for Indigenous Australians.

The explanation often given for these unfavourable results for Indigenous students is that there is a cultural mismatch, that is a child's home culture and the school culture hold conflicting expectations. This mismatch gives rise to poor understanding of Indigenous student behaviour and aspirations. Indigenous students differ from non-Indigenous students not only in the background knowledge that is assumed by their schools, but also in the strategies they use to approach and solve problems.

Teachers who are not fully aware of these differences in approaches or who "play down" cultural differences, preferring instead to argue about ability and equity are ill-equipped to build on their students' knowledge and experiences. Indeed, research shows that teachers, schools and the public in general, hold a 'deficit view' towards to Indigenous students and their families, that is a view that individuals from some cultural groups lack the ability to achieve just because of their cultural background.
How we reviewed the research literature
In an effort to understand what works in the classroom to better engage Indigenous students and minimize behavioural responses my colleagues, Linda Llewellyn, Brian Lewthwaite, and I conducted a review of the research literature. This included all peer-reviewed literature published in English, both Australian and international with the aim of identifying strategies that support the behaviour of Indigenous students.

We used methods designed to examine all literature that:

1. mentioned an Indigenous or marginalised primary or secondary school context;

2. claimed to improve behaviour support or management of Indigenous students;

3. included an Indigenous voice in the suggested actions.

Much of the published literature was advice literature rather than empirically based studies that showed what actually improved behavioural outcomes for Indigenous students. The Australian literature in particular was replete with strategies to support Indigenous student behaviour, but lacked empirical evidence. Only five studies were specifically based on the topic directly, and of these three suggested strategies, but little evidence was offered for the specific strategies.
What previous research says.
Overall, the review revealed a number of themes
Teachers need an understanding of power relations and the deficit paradigm.
A deficit paradigm is a view that has long been deeply embedded in the culture of Western schools and still held by some teachers, administrators and others in positions of power. It assumes that poor student performance or behaviour stems from problems with the students or their families that must be "fixed".

Teachers also need to know that the power relations that were experienced by Indigenous families historically in Australia have left a mostly negative influence which has filtered into the realm of education, one that continues to have an influence today. Failure to understand this historical element may result in unnecessary conflict as cultural differences can lead to misunderstandings.
The teacher must be a warm demander
In addition, research has shown a fundamental difference between Western (Balanda) and Yolgnu (Indigenous Australian people inhabiting north-eastern Arnhem Land in the Northern Territory of Australia ) cultures in the context of education and world views. The difference between 'purposeful' for Balanda and 'meaningful' for Yolgnu may help teachers understand student behaviour. For example, Yongnu students might not be able to transfer classroom learning to other contexts outside of the classroom, as they might connect meaning only to the school context. Therefore it is important for teachers to emphasise process and principles with clearly applicable examples for Yongnu students. Also Yongnu students might not be willing to learn from those with whom they do not have a trusting, close relationship because learning is centred on personal relationship rather than on an information orientation. All in all, teachers must reflect on their own cultural orientations and identify their ideology and beliefs honestly.

Warm demanders are teachers who develop relationships with their students and do things to let their students know they care for them. Successful teachers of Indigenous children have an interest in the lives of their students. They employ humour by directing deprecating humour at themselves and not at children. They also explain jokes and avoid sarcasm, and direct humour to the whole class, not at individual students.

Relationships are a priority in schools successful with Indigenous students. In order for classroom behaviour support to be successful teachers should also know or be willing to learn: the culture and characteristics of students, their learning strengths, successful teaching methods for Indigenous students and proactive behaviour support strategies.
Methods used by successful teachers of Indigenous students
The review showed that specific strategies need to be used with Indigenous students.

increase wait time after asking questions or making requests

provide opportunities for group work

scaffold learning to encourage student participation, even in direct questioning

provide opportunities for movement

provide flexibility

use storytelling and implement activity based learning.

as indigenous students may not have value in work for work's sake tasks need to be enjoyable and be seen to be applicable in the context of their lives.

allow autonomy and leadership skills. One of the few Australian empirical studies found two teachers achieved "classrooms where Adult/ pupil teacher interactions are characterized by sensitivity, respect and allegiance to common goals ... [by] catering for Aboriginal student differences and needs, while focusing student creativity and energy towards self-enhancing goals".

staff working in Indigenous ways; which in one study they refined into six quality teaching pedagogies in common with Aboriginal epistemologies: self-direction; self-regulation; social support; connectedness to the world; narrative and cultural knowledge.

use culturally based behaviour support and management strategies. Time spent on proactive behaviour support strategies decreases disruption. Proactive strategies documented in international research literature included making behaviour expectations clear and teaching students how to meet expectations. Australian research emphasized that teachers should avoid spotlighting students and must provide social support as the key pedagogy to develop self-direction.

frame requests in a way that will engage students and do not rely on worksheets.

use reactive strategies that are culturally appropriate. For example reward acceptable behaviour with consistent and short-lived rewards to shape behaviour rather than punishing hard. Individual praise can cause the opposite effect so shared group rewards or individual praise in private are preferable. And the time to teach 'Balanda' values is not in the middle of a conflict. Following conflict, punitive measures may not be productive. Students should be asked to consider the importance of their responsibility to community. Teachers may lose credibility if they use excessive authority, shouting, sarcasm or being bossy and threats, punishments and use of authority won't work. Moreover, proactive approaches must be adopted at a whole-school level.

create links with community by involving community members and forming friendships with parents and carers. Better outcomes are likely as the trust between family and teacher develops.

Dr Helen Boon is a Senior Lecturer in the areas of educational psychology, special needs and behaviour management at James Cook University. Helen has a strong research interest the education of at risk students, and the factors that help them to become resilient including their parenting. Helen initially trained in the sciences and taught Chemistry and Mathematics for a number of years. Preferred research methods are mixed methods, including SEM and Rasch modelling. She is currently working on an ARC funded project examining the most effective pedagogies for Indigenous students.
In conclusion, while the advice literature offers numerous suggestions, as I see it, Australian research evidence is still lacking. If we are serious about improving the outcomes of our Indigenous students we need to fund and carry out much more research in this field.

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Why and how to use different teaching methods with Indigenous students

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For decades there has been an overrepresentation of Indigenous students across Australia in disciplinary school records. Suspensions, exclusions and a range of other negative reports fill the school records. As a result low attendance, low retention and under achievement have been the more commonly reported trajectories for Indigenous Australians.

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Decolonising science teaching and thinking

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Decolonising science teaching and thinking

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Research article from Belczewski (2009) into decolonising science teaching and thinking.

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Abstract
This article recounts my ongoing process of becoming decolonized in my thinking and teaching practice in order to make science education relevant, meaningful, and respectful for First Nations students. Through close collaboration with Mi'kmaq and Maliseet education directors, students, children, parents, and elders I have gained insights into Mi'kmaq/Maliseet ways of being and ways of understanding the natural world. I have developed a deep appreciation for those who invite me to question my epistemologies by sharing ways of knowing the world that is different from my own. Viewing myself through a Mi'kmaq/Maliseet lens has impacted profoundly how I interact with First Nations children in summer camps and students in university classes.

Cet article raconte le processus continu de décolonisation de ma façon de penser et de mes pratiques pédagogiques, dans le but de rendre ma enseignement des sciences pertinent, significatif et respectueux aux yeux des étudiants des Premières nations. Grâce à une étroite collaboration avec des directeurs, des étudiants, des enfants, des parents et des sages Micmaques et Malécites, j'ai eu l'occasion de mieux comprendre leurs façons d'être et leurs interprétations du monde naturel. J'ai appris à apprécier grandement ceux qui, en partageant avec moi des modes de connaissances différents des miens, me poussent à remettre en question ma épistémologie. Le fait de pouvoir me voir à travers une lunette micmaque / malécite a eu un impact profond sur ma façon d'interagir avec les jeunes autochtones, aussi bien les enfants dans les camps d'été que les étudiants dans les cours universitaires.

Notes

1. As an academic unit of UNB, MMI is governed by a mandate to provide academic guidance and administrative support, programs, and courses to meet stated needs of First Nations undergraduate and graduate students. We are guided through close collaboration with Mi'kmaq/Maliseet communities of the Maritime provinces whereby we actively seek input from Mi'kmaq/Maliseet people in all academic initiatives.

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Decolonizing Science Education and the Science Teacher: A White Teacher's Perspective

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Abstract This article recounts my ongoing process of becoming decolonized in my thinking and teaching practice in order to make science education relevant, meaningful, and respectful for First Nations students. Through close collaboration with Mi'kmaq and Maliseet education directors, students, children, parents, and elders I have gained insights into Mi'kmaq/Maliseet ways of being and ways of understanding the natural world.

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Reconciliation Australia's Narragunnawali program (n.d.) offers a comprehensive resource for Visual Art teachers, including a timeline of Indigenous art, exhibitions and galleries, as well as where to go to find more information.

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The National Gallery of Victoria’s Indigenous art collection on its website has links to learning resources such as downloadable worksheets and visual representations.

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Teaching Aboriginal and Torres Strait Islander Culture

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Teaching Aboriginal and Torres Strait Islander Culture

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This resource from the DET (2020) gives guidance on teaching Indigenous culture (including the use of traditional cultural and intellectual property), as well as for cross-cultural communication and initiating consultation processes with Traditional Owners, before identifying a number of potentially sensitive issues in this space.

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The State Library of Victoria has an extensive holding of creative resources produced by Aboriginal and Torres Strait Islander people on its website, which can be used in The Arts learning areas of Music and Visual Art. These resources can be browsed and downloaded for adaptation in classes.

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Research Guides: Koorie Victoria and State Library of Victoria collections: Arts

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Guide to sources in the Library collection, with links to external collections and digitised collections.

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Japingka Aboriginal art gallery offers a comprehensive online resource for Visual Art teachers. This resource provides information about Indigenous artists along with lesson plans exploring topics such as significant Aboriginal people in history, Bush Medicine, Rock Art, and more.

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Adkins, T. A. (2012). “Can’t nobody sleep” and other characteristics of culturally responsive English instruction. Multicultural Perspectives, 14(2), 73-81. https://doi.org/10.1080/15210960.2012.673308

Andersen, C & Walter, M. (2013). Indigenous Perspectives and Cultural Identity. In Hyde, M, Carpenter, L & Conway, R (Eds.), Diversity, Inclusion and engagement. (pp. 67-90). Oxford University Press.

Aunio, P., & Niemivirta, M. (2010). Predicting children's mathematical performance in grade one by early numeracy. Learning and individual differences, 20(5), 427-435.

Bacalja, A., & Bliss, L. (2019). Representing Australian Indigenous voices: Text selection in the Senior English Curriculum. English in Australia, 54(1), 43-52.

Belczewski, A. (2009). Decolonizing Science Education and the Science Teacher: A White Teacher's Perspective, Canadian Journal of Science, Mathematics and Technology Education, 9(3), 191-202. https://doi.org/10.1080/14926150903118326.

​​Bodkin-Andrews, G & Carlson, B. (2016). The legacy of racism and Indigenous Australian identity within education, Race Ethnicity and Education,19(4), 784-807. https://doi.org/10.1080/13613324.2014.969224

Boon, H. (2021). Why and how to use different teaching methods with Indigenous students - Methods used by successful teachers of Indigenous students. https://www.aare.edu.au/blog/?p=1449

Brown, L. (2019). Indigenous young people, disadvantage and the violence of settler colonial education policy and curriculum. Journal of Sociology, 55(1), 54-71. https://doi.org/10.1177/1440783318794295

Coff, K. (2021). Learning on and from Country: Teaching by incorporating Indigenous relational worldviews. In M. Shay & R. Oliver (Eds.), Indigenous education in Australia: Learning and teaching for deadly futures (pp.190-201). Taylor & Francis Group.

Crackerjack Education. (2021). Exciting Online Australian Resources From Crackerjack Education. https://www.crackerjackeducation.com.au/

Department of Education and Training (Victoria) [DET]. (2021). Individual Education Plans (IEPs). https://www2.education.vic.gov.au/pal/individual-education-plans-ieps/policy

Harris, S. (1984). Aboriginal Learning Styles and Formal Schooling. The Aboriginal Child at School, 12(4), 3-23. https://doi.org/10.1017/S0310582200013377

Leane, J. (2016). Other peoples’ stories. Overland, 225, 41–45.

Narragunnawali: Reconciliation in Education. (n.d.). Subject guide: Civics and Citizenship. https://www.narragunnawali.org.au/storage/media/page/civics-and-citizenship-resource-guide-2020_eAzGq.pdf

Narragunnawali: Reconciliation in Education. (n.d.). Subject guide: Economics and Business. https://www.narragunnawali.org.au/storage/media/page/economics-and-business-resource-guide-2020_mznds.pdf

Narragunnawali: Reconciliation in Education. (n.d.). Subject guide: English. https://www.narragunnawali.org.au/storage/media/page/cf7cb91f4e857302c8433bcc0947fbc3.pdf

Narragunnawali: Reconciliation in Education. (n.d.). Subject guide: Geography. https://www.narragunnawali.org.au/storage/media/page/geography-resource-guide-2020_OTaof.pdf

Narragunnawali: Reconciliation in Education. (n.d.). Subject guide: History. https://www.narragunnawali.org.au/storage/media/page/history-resource-guide-2020_0YLQi.pdf

Narragunnawali: Reconciliation in Education. (n.d.). Subject guide: Science.

https://www.narragunnawali.org.au/storage/media/page/c490bdd856b57c10088cd6c35037808d.pdf

Narragunnawali: Reconciliation in Education. (n.d.). Terminology guide. https://www.narragunnawali.org.au/about/terminology-guide

Patrick, R., & Moodie, N. (2016). Indigenous Education Policy Discourses in Australia: re-thinking the problem. Global Learning in the 21st Century (pp. 165–184). Oxford University Press.

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Engaging with Indigenous Communities - Where do you start?

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Engaging with Indigenous Communities - Where do you start?

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This document provides advice on how you can make meaningful and productive connections with your local Indigenous community.

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Consult your local Aboriginal Consultative Groups

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Consult your local Aboriginal Consultative Groups

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Consult the Victorian Aboriginal Education Association for assistance on how you can support Koorie perspectives in relation to your local area.

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VAEAI is a state-wide Koorie Community organisation consisting of eight regions. These regions are divided on the basis of traditional networks with a number of Local Aboriginal Education Consultative Groups (LAECGs) within each region.

Our local advisory arrangements are solidly embedded in local Communities through LAECGs, which are constituent units of VAEAI and have representation on the VAEAI Representative Council (VRC).

Membership to the LAECG is open to all members of the Koorie Community in their respective localities.

LAECG members are local Aboriginal community members who have an interest and commitment to Koorie education, and bring knowledge and experience to Koorie education issues across all sectors.

Currently there are 30 LAECGs driving educational change and achievement for students and the community.

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Local Aboriginal Education Consultative Groups

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VAEAI is a state-wide Koorie Community organisation consisting of eight regions. These regions are divided on the basis of traditional networks with a number of Local Aboriginal Education Consultative Groups (LAECGs) within each region. Our local advisory arrangements are solidly embedded in local Communities through LAECGs, which are constituent units of VAEAI and have representation on the VAEAI Representative Council (VRC).

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In Victoria, all Koorie students are required to have an Individual Education Plan (IEP) (DET, 2021). An IEP is a document that describes the adjustments, goals and strategies to meet a student’s individual educational needs, and are developed in consultation with the student (where appropriate) and their parent/carer/guardian (DET, 2021).

As an inclusive teacher, viewing your students’ IEP helps you to plan and monitor their unique learning needs (DET, 2021). It also has broader benefits as research has shown that when schools use a planning approach that supports personalised learning, the academic achievement of all students improves (DET, 2021).

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Policy

The purpose of this policy is to outline the requirements of an Individual Education Plan (IEP) and to assist government schools identify when an IEP is required to support a student with their education.

Summary

IEPs are required for:

students in statutory Out-of-home care (OOHC)

students supported under individualised disability funding programs including the and

students in youth justice (custody and community)

IEPs are also recommended for:

students not achieving to their potential

students at risk of disengagement

any other students determined by the school as needing an IEP.

Details

IEPs assist students who require a range of supports with their education.

An IEP is a written statement that describes the adjustments, goals and strategies to meet a student's individual educational needs so they can reach their full potential. An IEP is essential as it helps you plan and monitor a student's unique learning needs.

IEPs are also known as individual learning plans, individual learning improvement plans and Koorie education learning plans.

An IEP:

outlines clear educational goals for the student

encourages to allow the student to engage and take part in their own learning

is strengths-based with a focus on the student's potential to achieve positive educational outcomes

is age appropriate, holistic in its approach, supports cultural needs and safety, and is flexible and future orientated

includes short-term goals that will lead to the achievement of long-term goals

communicates individual and shared responsibilities

includes a record of important decisions, actions and student progress

is reviewed regularly in accordance with the timeline as agreed by all members of the SSG (or at least once per term for students supported under individualised disability funding programs including the PSD and Disability Inclusion and those in OOHC)

acknowledges and celebrates the achievement of student progress.

Teachers already undertake many activities that personalise learning experiences for students. Research has shown that when schools use a planning approach that supports personalised learning, the academic achievement of all students improves.

Students who need an individual education plan

IEPs are required for:

students in statutory OOHC

students supported under individualised disability funding programs including the and

students in youth justice (custody and community)

IEPs are also recommended for:

students with additional needs

students not achieving to their potential

students at risk of disengagement

any other students determined by the school as needing an IEP.

Refer to the for advice on how to develop an IEP.

Relevant legislation

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The purpose of this policy is to outline the requirements of an Individual Education Plan (IEP) and to assist government schools identify when an IEP is required to support a student with their education.