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Every week, as I come to this place, I find out more new things, and think about different way for example, waterfall, lizards, insects, etc. It helps me a a lot to support my ideas of creativity and build up play event for the children. This will support children to gain their knowledge and understand about Aboriginal people and why do we respect them. This is an opportunities for them to enjoy, relax, explore by themselves with parent in 'play' way.

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https://www.alltrails.com/trail/australia/victoria/darebin-creek-trail-heidelberg-west-to-bundoora

Taylor, A & Giugni, M 2012, ‘Common worlds: reconceptualising inclusion in early childhood communities’, Contemporary Issues in Early Childhood, vol. 13, no. 2, Triangle Journals, pp. 108–119

Watts, V 2013, ‘Indigenous place-thought & agency amongst humans and non-humans (First Woman and Sky Woman go on a European world tour!)’, Decolonization: Indigeneity, Education & Society, vol. 2, no. 1, University of Toronto, pp. 20–34

Hamm, C & Boucher, K 2017, ‘Engaging with place: foregrounding Aboriginal perspectives in early childhood education’, in N Yelland & D Frantz Bentley (eds), Found in translation: connecting reconceptualist thinking with early childhood education practices, Taylor & Francis Group, pp. 58–75

Latour, B 2004, ‘How to talk about the body? the normative dimension of science studies’, Body & Society, vol. 10, no. 2–3, Sage Publications, pp. 205–229

King, K 2004, ‘Historiography as reenactment: metaphors and literalizations of tv documentaries’, Criticism, vol. 46, no. 3, Wayne State University Press, pp. 459–475

Hamm, C 2015, ‘Walking with place: storying reconciliation pedagogies in early childhood education’, Canadian Children, vol. 40, no. 2, Canadian Association for Young Children, pp. 56–66

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I begin to acknowledge, recognise and respect a relationship with Australian, Aboriginal people and custodians of the land, sea and nations and pay my respects to their elders past and present. I extend that respect to Aboriginal and Torres Strait Islander people here.

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The Darebin Creek, I can say that the children will be engaged on this by discovering about the history of this land, about Aboriginal people, what have they done and artefacts. As the children had known about Aboriginal people and their flag (black, red, and yellow) and they had done some painting, fingerprinting, songs, storytelling about the Aboriginal people. But I have a question that "Do they understand Aboriginal people's history?" Instead of them just sitting and following what the teachers teach, why don't we give them the opportunity to interact with the outside environment? For example:
As an educator, firstly, I will come to a tree and think of what the children do with the tree? What do they know about this? I will start asking questions about colors, we will pick up some barks, sticks, leaves there about I will ask the children "What will we set up activities with those materials? I will come up with painting and pasting activities on the grass. Children and their parents can sit on the grass and start to do painting and pasting while they can feel, smell, and touch the grass. I will discuss a little bit about where natural things from and a connection with Aboriginal people, but I will not explain deeply about it because as their age 1-5, they can not understand deeply about Aboriginal people and I focus on children's playing. So we just acknowledge that the place and artefacts are always present in our world where we live. Secondly, the children will enjoy on the grassland, running, jumping, lying down, closing their eyes and the children start to ask themselves, their peers, their parents and their educators what do they see, what do they feel, and what do they hear around, for example, we can hear birds are chirping, the wind is blowing, the leaves are dropping down from the trees and reach the grass. We can smell leaves, trees, environment in here. Based on these, I will turn on Aboriginal people's music and everyone can dance together. This will be a great relationship with families, children, educators, the land and Aboriginal people in respectful way. Thirdly, I have opportunity to help children to explore more deeply about paying attention to the grasslands, trees might be "alive and thinking" (Watts, 2013, p. 21) by reading books about Aboriginal and start an acknowledgement.

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Latour defined learning to be affected  "means exactly that: the more you learn the more differences exist." (Latour 2004, p.213). Also, Taylor and Giugni come up with their idea “For it is only when we exercise curiosity to find out more about where we are, and who and what is there with us, that we find hitherto unknown dimensions to our common worlds" (Taylor & Giugni 2012, p.110). These 2 quotes mean that we have a challenge of curious about the place by thinking and paying attention to discover more difference ways about all every objects around us in this place that we unnoticed by many recent times.

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I draw on King's concept of pastpresent " I think of pastpresent as quite palpable evidences that the past and the present cannot be purified from each other” (King 2004, p.459) so this quote strongly proves that every objects the past are still alive in the present. And the Aboriginal people are still around us in the land. In other words, pastpresent is important and useful for us to think about a strong and positive connection the past and present and bring Aboriginal acknowledge to the centre.

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Watts said that "Place-Thought is the non-distinctive space where place and thought were never separated because they never could or can be separated. Place-Thought is based upon the premise that land is alive and thinking and that humans and non-humans derive agency through the extensions of these thoughts" (Watts 2013, p.21). This is evident when I was walking through this place and lying down on the grassland, hearing birds chirping, noises of rivers, animals, insects, a natural smelling of grass, trees, bushes. And I understood that everything was made by Aboriginal people, how the strong connection is between people with the land that could not be separated.

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It was a sunny day in the fresh air and the weather was cold in the winter season. As I was cycling along the trail way there were 2 very large green grasslands on both sides of the road, full of trees and you can hear the birds chirping flying in the clear blue sky with white clouds. But I asked myself that how do I feel, see, what do I hear and focus if I'm not walking slowly and spend time focus on some important things around this place that I didn't think of?
So I pulled over and walked my bike, I noticed that all artefacts here are still 'alive'. It means artefacts such as trees, rocks, rivers, grasslands that were made by Aboriginal people and they are existed. And I feel that we have to respect and protect this place for Aboriginal people and respect the work of them that they used their efforts to build up.
When I spent time walking along the trail way, I came up with a first question "What am I thinking about place-thought?", "What do I think about making a land differently and how do I bring Aboriginal knowledge to everyone and specially the children by building up a play event?" And I started to go through and discuss concepts of place-thought, pastpresent and learning to be affected.

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I aim to go deeply into Darebin Creek Trail to gather more artefacts that can illustrate and describe the possibilities for a play event for the children and their parents. Through the connection that have existed for long time ago such as trees, rocks, rivers,  animals, insects, people, etc. By helping children know and understand the land of Aboriginal people through their 'play', I would like to built a play event from my own imagination and creativity by gather more artefacts on the trail way.