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Commission for Children and Young People Victoria

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CCYP Community of Practice on the new Child Safe Standards, 2022

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Understanding Cultural Safety in Child Safe Organisations - what they might look like through an Aboriginal and Torres Strait Islander cultural lens.

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Keeping Our Kids Safe: Understanding Cultural Safety in Child Safe Organisations

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Use this website to plan an excursion to the Bullawah Trail to immerse children in local Aboriginal culture within Bpangerang country.

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We are the Pangerang (Bangerang) people. For thousands of years, we have belonged to this country. In our language, Bullawah [bulla meaning two and wah meaning water] signifies the two suspension bridges crossing the river as well as the joining of the two rivers and the coming together of Indigenous and non-Indigenous people. Along the way, we share our culture, our ways of living and our stories with you. On this this self-guided family experience you will snake 2.4km along the Ovens River discovering ancient Aboriginal stories, spirituality, culture, food, sculptures, interpretive signage, the Marmungun Rock and the Bush Tucker Garden. Tan-dar-ra (come on, let's get going): As you journey the trail, we invite you to share in our stories to learn more of how we lived here and the importance of country to our culture. ~ Uncle Freddie Dowling
The Project

The Bullawah Cultural Trail project was created to celebrate and share the ancient stories, knowledge and skills of our local Indigenous people. The project was funded by Regional Development Victoria's Putting Locals First Program, the Department of Transport, Planning and Local Infrastructure, North East Catchment Management Authority and the Rural City of Wangaratta.

It has brought together many Indigenous and non-Indigenous people and organisations:

The Pangerang Ancestors

Uncle Freddie Dowling

Uncle Sandy Atkinson

Uncle Wally Cooper

Aunty Betty Cherry

Uncle Eddie Kneebone

The Rural City of Wangaratta

The Bullawah Project Committee

The Dirrawarra Indigenous Network

Aboriginal Victoria

The contributing artists - Anderson Hunt and Paul Blizzard

The Green Army

Download the Bullawah Trail Brochure & Map Watch the Bullawah Cultural Trail Films

1. The Marmungun Rock

Meaning 'of this group/area' - and is the closest traditional Pangerang word for community. The featured handprints are an enduring tribute to outstanding individuals in our community. During National Reconciliation Week, the Aboriginal and Torres Strait Islander community recognises the Wangaratta Citizen of the Year.

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2. Welcome

Story: Uncle Sandy Atkinson and Uncle Freddie Dowling
Artist: Paul Blizzard

Mundgee, swam freely up and down Tongala (Murray River) and all its tributaries, including Torryong (Ovens River) and Poodumbia (King River). As he grew in these rivers he found it difficult to turn around. He made turning circles and that's how the waterholes were made.

4. Dirrawarra - Bridge

Dirrawarra is a Pangerang word meaning together and united.

Dirrawarra was adopted as the traditional name of the Local Aboriginal Network (LAN) to reflect the strength, pride and unity of the local Aboriginal and Torres Strait Islander community, its values and its vision. Dirrawarra echoes the way the network and community work to achieve their goals by doing things together and by building partnerships that unite people.

5. Byamee - The Creator

Byamee, the Creator, came from a bright star to our land when it was dark, cold and without life.

Byamee travelled the land, creating our perfect world, everything you see: every insect, every plant, every fish, every bird and animal. He created nungara (the sun) for light and warmth and goonie (the moon) to shine softly half the time. He created atmosphere to bring wallan (rain) to replenish the water supply. He created the trees, rocks, grasses and flowers. He created our people and asked what they needed. When he was satisfied with the world he had created for us, Byamee left and has never returned.

6. Torryong - The Ovens River

The sun glared and the thurgoon (earth) baked because there had been no wallan (rain).

Gunyuk (the chief) asked the people of Juna (the snake) to call to their totem clan. They formed a circle, swayed side by side and sang the giant Rumbalara (rainbow serpents) down from the mountains. Gunyuk told the serpents to travel west for three days, then turn south to find water. The serpents formed one long line, carving a deep, twisting groove as they went. For three days and nights, Gunyuk and the clan sang to Byamee for rain. Rain came and flowed down the slopes into the grooves left by the snakes and created Poodumbia (the King River), Torryong (the Ovens River), which flowed into Tongala (the Murray River). The water flowed deep and wide.

Mary Jane Milawa

Mary Jane Milawa's Aboriginal name was Gunyuk (swan). She was the youngest minkan (sister) of Luana, who was the great grandmother of Uncle Freddie Dowling.

When they were very young, Mary Jane and Luana were accompanied by some Wiradjuri people from their homeland to live at a safer place at Lake Moodamoot (now known as Lake Moodemere).

But Mary Jane pined for her country and returned to live as a single woman along the river flats east of Wangaratta, between Wangaratta and where the town of Milawa is today. She died in 1888, aged about 60, and is buried in the Wangaratta cemetery.

This story was told to Uncle Freddie by his father and grandmother.

7. Totems & Our Spirituality

Nargoon

Nargoon (koala) is the tribal totem of our Pangerang people. A totem is a spiritual symbol - a natural object, plant or animal. Our individual totems are what keeps the biodiversity of our country in harmony. We give each boori (child) a totem at birth, passed on from their parents and ancestors.

Our spirituality

Land is the starting point from where everything in our world began. We don't own the land, the land owns us. We see our bodies as the land and our veins are the rivers that flow through us, nourishing us and sustaining life. We are spiritually connected to the land, like an artery and its tributaries - like the life-giving water that flows through the Ovens River and its tributaries, from the mountains, down across the plains and into the mighty Murray River. ~ Uncle Sandy Atkinson

Story: Uncle Freddie Dowling
Artist: Anderson Hunt

Born of mismatched love of Widjul (black duck) and Nunjarri (water rat).

The Mullinmurr story is a fascinating tale that explores the playful side of relationships and the inherent dangers of forbidden love.

9. Wayfinding Sign

The Dreaming

The Dreaming is the environment in which our ancestors lived and continues in our spiritual lives today. It explains the beginning and continuity of life.

The Dreaming embodies our heritage, our connection to country, our relationships and our obligation to protect and preserve the spirit of the land and all life forms that are part of it.

Dreaming stories tell of our ancestors' beginnings and spirits who moved through the land.

Song Lines

Each tribe had their own boundaries. Our spiritual beliefs tell us where we can and can't go. We sing the song of the land to reconnect us to country, to our home, to our family, to our legends and stories.

For us, there is nothing like walking through our own country.

10. Guritcha - Willy Wagtail

Guritcha (the willy wagtail) and Deedreepah (the mudlark) each believed they were the bravest bird in the bush next to Yirradwor (the magpie). They agreed to a contest of bravery, wearing Yirradwor's black and white colours so all would know. Yirradwor would be the judge.

Boobook (the wise owl) told of a monstrous flood coming. Deedreepah bravely built his nest of mud right out on a limb over the river. Guritcha built his nest lower of cobwebs and hair he pulled from the back of animals.

At night when the flood came, Guritcha told his wife to take their babies higher in the tree. Next morning, the water lapped just below Deedreepah's nest where he had bravely stayed all night.

When the water dropped, Guritcha was found drowned, but still sitting on his nest. Under his body was a baby, still alive.

Yirradwor declared Guritcha the bravest bird in the whole bush. Guritcha's descendants still wear the black and white colours and pluck hair from the back of animals and bravely attack other birds.

11. Yaddy & Plants for Life & Bush Tucker Garden

Yaddy

Yaddy was a much-loved young Pangerang warrior recognisable by his long flowing hair. He was an expert in making boondithurra and currawon (spear shafts) from the roots of trees along the river bank. His wife Bunjeet and their children helped him.

When Yaddy and his family grew old and died, they were buried in the soft gravel of the ranges. Just before he died, Yaddy wished he could go on making spear shafts for his people. Byamee dearly loved Yaddy, so had an everlasting plan for him.

Years later, Pangerang people noticed a new kind of plant growing, the grasstree. They had body-like trunks and leaves like flowing hair. In the spring, long shafts appeared in the centre of the plants and everyone recognised the spirits of Yaddy and his family. Yaddy's spirit was still giving them spear shafts.

How we used the yaddy (grasstree)

We ate the roots and leaf bases of young yaddy (grasstree) plants and made a sweet drink from the flower nectar. We made resin from the trunk to glue stone and wooden tools together. We used flower stems for fire-sticks and to make currawon (fishing spears), and the sharp edges of leaves for cutting. We used our fire-sticks to change the vegetation, to flush animals from the long grass for easy hunting, to crack open seed pods in the fire's heat and to reduce fuel so bushfires sparked by lightning burned slowly.

Bush Tucker Garden - Fibre - Medicine - Food

The natural environment was a hardware store, supermarket, and pharmacy for Aboriginal people. This garden features a selection of species of significance to Indigenous culture.

*Please do not pick or eat any of the plants from the Bush Tucker Garden*

Story: Uncle Freddie Dowling
Artist: Anderson Hunt

The Yarraboyn and Womboyn story speaks of the strong and meaningful relationships between neighbouring tribes in sharing and trading resources, as well as the importance of building relationships and sharing between cultures and communities.

13. Yirradwor - Magpie

Once there was a Pangerang family who had very mischievous twin boys. The Elders of the clan told the parents they must paint white ochre onto the back of one maldiga (boy) so everyone could tell them apart.

One day, the clan joined a neighbouring clan for a meeting and corroboree and discovered the neighbouring Elders were having similar issues with twin girls. The neighbouring Elders decided to paint the back of one meegay (girl) with white ochre.

Years later, the boys met the girls. It was love at first sight and they asked to marry. Eventually the Elders decided the twins could marry, however the white-backed ones were to marry each other and were to keep their backs painted with white ochre until the Elders of both clans were satisfied they could be trusted to behave.

After the two sets of twins married, their mischievous ways began to reappear, only this time it was double trouble. This almost caused a war between the clans. Just as the first boondithurra (spear) was about to fly, a dark cloud filled with tumbarumba (thunder) and Mikkee (lightning) suddenly appeared above and Byamee himself stepped down from it.

He stared at both sets of twins, reached out and grabbed the white-backed couple with one murra (hand) and the black-backed couple with the other, holding them high so everyone could see.

Byamee told the white-backed couple to stay to the south and west, and the black-backed couple to stay north and east. Then he threw them into the sky and away they flew. He had changed them into Yirradwor (magpies)!

If you are ever travelling south west toward Bendigo, you will notice all the magpies have black backs until you reach a town called Goornong. From then on, you will notice all the magpies have white backs. Now you know why!

14. Jareel - Life by the River

This river environment was rich in wildlife and plants. It sustained our traditional ways of living for thousands of years.

We hunted willee (brush-tailed possums) and boogahree (ringtail possums) and ate their meat, made their teeth into needles and sewed warm cloaks from their skin.

We stripped bark from black wattle trees, soaking it in water to tan kangaroo and possum skin hides.

The reeds growing along the banks of the Torryong made good jareel (thin fishing spears). We hollowed out the end of the reed and used beeswax to hold in the spear-head. We traded spears with other groups, often for stones from the other clans' areas.

We threw boomerangs above ducks, to help herd them into our waiting nets strung across the river.

We took wood and bark from the trees and carved it to make murkas (shields) and murrins (canoes), and we feasted on freshwater bukaar (mussels) cooked over riverside wongeys (campfires).

15. Identity

Eddie "Kookaburra" Kneebone was a Pangerang Elder and Aboriginal Reconciliation campaigner, teacher and painter. In 2001, Eddie received the Pax Christi International Peace Prize for his work. He created cultural awareness programs through education and his art.
"Because of history and the events which shaped the situation today, as Aboriginal people we are continually discovering ourselves. We are not one group indigenous of this (North East Victoria) region but we are the survivors of history and its devastation. We are a multiracial group intermingled with every other group because we needed to survive, we are the first generationsof the future.
Today, 240 years later, the remnants of the clans of the region face their greatest challenge to exist in the future as identifiable people known as Indigenous. The Indigenous community today are neither black or white, one or the other, they are in the middle of two cultures. As Aboriginal, we are endeavouring to find a place in a society that for 200 years has restricted and ignored us. Although the doors are now open and access freely provided, there is still the learnt behaviour of history, which restricts us in our thinking. On the other hand because we are of mixed race, the non-Indigenous identity is trying to find its place and belonging in this country.The colour of your skin is important to your identity but it is not important in your understanding of who you are. We are all humans." ~ Eddie "Kookaburra" Kneebone

The Bullawah Cultural Trail is accessible for cyclists, all ages and abilities.

To delve deeper into the Aboriginal stories along the trail scan the QR codes featured throughout the trail with the QR code Reader on your phone.

Site access- during the winter months the trail is prone to flooding.

Connect with us on Instagram #bullawahtrail

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We are the Pangerang (Bangerang) people. For thousands of years, we have belonged to this country. In our language, Bullawah [bulla meaning two and wah meaning water] signifies the two suspension bridges crossing the river as well as the joining of the two rivers and the coming together of Indigenous and non-Indigenous people.

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1.1 A child’s ability to express their culture and enjoy their cultural rights is encouraged and actively supported.

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1.2 Strategies are embedded within the organisation which equip all members to acknowledge and appreciate the strengths of Aboriginal culture and understand its importance to the wellbeing and safety of Aboriginal children and young people.

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1.3 Measures are adopted by the organisation to ensure racism within the organisation is identified, confronted and not tolerated. Any instances of racism are addressed with appropriate consequences.

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1.4  The organisation actively supports and facilitates participation and inclusion within it by Aboriginal children, young people and their families.

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1.5 All of the organisation’s policies, procedures, systems and processes together create a culturally safe and inclusive environment and meet the needs of Aboriginal children, young people and their families.

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National Principles Poster

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An interesting read with transferable information.

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Published 19 Oct 2022

Engaged students in learning
Nick Hogan - Teacher, Grade One
Christian College, Surf Coast Campus

Schools and early childhood services across Victoria continue to provide quality learning experiences across all levels. The VIT's Professional Practice team is privileged to see this work first hand on visits to workplaces around the State. Here is just one example spotlighting the great work happening in a Victorian school.

Nick Hogan is a grade one teacher at Christian College along Victoria's surf coast. We spoke to Nick about his passion for Indigenous education and how he incorporates this into his teaching practice to engage students in learning.

We also spoke with Angela Tutty, Director of Teaching and Learning at Christian College, who provided insight into the school's commitment to Indigenous education in the curriculum.

At Christian College, it is our strong belief that incorporating an Indigenous perspective across many areas of our curriculum and acknowledging the traditional owners of the land we are on is particularly important. We are extremely lucky that our campus is in Torquay, and we are on the land of the Wadawurrung.

More than 18 months ago, the College formed a Committee for Indigenous Understanding to raise awareness of our First Nations Peoples in our community and the need for truth telling in our classrooms. The Committee's objective was to ensure we were not tokenistic, but instead authentic, about reconciliation.

Throughout this year, the grade one students have investigated how to develop our own respect and knowledge about our local area, and show an appreciation for the First People of this area.

Indigenous perspectives are also a part of learning in other areas of the curriculum, such as Integrated Studies and Christian Education. Because we are a Christian school, each term focuses on a different area of faith; this term we focused on creation.

This was the perfect opportunity to look at the Indigenous creation story of the Wadawurrung peoples. We read stories and watched videos of Bunjil the Creator, and the students created a piece of art depicting their imagery about creation using colour and texture.

During Integrated Studies, students were fortunate to frequently visit Spring Creek Reserve, where discussions were centred around how the land was used, cared for and treated by the First Nation Peoples. Our students also spent time recording changes to the landscape during the different seasons and discussed how seasonal changes would have affected the First Nations People when living in the area.

Since the Committee was formed, the College has seen positive change and real conversations happen regarding Indigenous education in our community.

Each year, our students take part in school camp and the destinations are chosen to incorporate an Indigenous perspective into the experience.

This year our Year 1 students went to Anglesea and met a group of local Indigenous people who spent time building on their prior knowledge of what it was like to live in the area as a First Nations People.

On the Surf Coast, we are fortunate to frequently access a well-resourced Indigenous centre called Narana, where our students can learn from locals who have a deeper appreciation for our local area.

The leading teachers at the College regularly aid our knowledge, and encourage us to incorporate Indigenous perspectives into the curriculum and our teaching practice. My mentor is enthusiastic and passionate about Indigenous culture, and is a part of the team that leads our College in understanding our First Nations Peoples.

Through the work of the Committee, staff benefit from a better understanding, appreciation and overall knowledge of what is appropriate and not appropriate when instructing our students.

We have learnt, and are continuing to learn, so much about how to teach various aspects of the Indigenous culture, while acknowledging that it is not our culture, but that of our First Nations Peoples.

Our students have learnt more about Indigenous culture and gained a greater consideration and respect of our First Nations People. They have a greater understanding of the different perspectives that are prevalent today.

They can question and wonder about different areas of learning, such as the creation story. A frequently asked question while teaching the creation story was "if God created the universe, how did Bunjil create it too?" Their answers were reflective and thoughtful, and they came to the conclusion that maybe God and Bunjil worked together to create the beautiful world that we live in today.

The Committee ran for 18 months, with each member focussing on a different project depending on their job within the school. The Committee celebrated many achievements including

implementing Acknowledgement of Country

applying for grants to install flag poles to fly all three flags

implementing staff professional development by Australians Together

Earlier this year, the College formed a Reconciliation Action Plan (RAP) working party consisting of 12 members, of which four are First Nations Peoples, including an advisor, a parent, two board members, our principal, three students and four staff.

The RAP working party required stakeholders from more sections of our community, so this group took precedence over the Committee. The Committee no longer meets as a group, but provides a support network for the RAP and is the advocate for our First Nations voices on each campus.

The RAP priorities focus on celebration days and the curriculum, and through this work, a celebration days sub-group and curriculum sub-group have been formed. The staff have also just completed a cultural competency workshop with Shelley Ware.

Our work in incorporating Indigenous perspective in the curriculum and teaching practice now runs through the RAP and Reconciliation Australia.

Q: Can you detail any references or citations applicable?

Wadawurrung language app - an introduction to the Wadawurrung language of region that encompasses Geelong and Ballarat areas of Victoria, Australia.

Narana - a not-for-profit organisation which provides an educational and tourism focussed destination committed to offering a welcoming introduction to today's' Indigenous culture.

Australians Together - courses designed for individuals and groups to help build the confidence of teachers

Australian Institute of Aboriginal and Torres Strait Islander Studies - Australia's only national institution focused exclusively on the diverse history, culture and heritage of Aboriginal and Torres Strait Islander Australia

Reconciliation Australia - Reconciliation Australia is the lead body for reconciliation in Australia. We inspire and build relationships, respect and trust between Aboriginal and Torres Strait Islander peoples and non-Indigenous Australians.

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Incorporating Indigenous perspective into teaching practice - Christian College | Victorian Institute of Teaching

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Published 19 Oct 2022 Engaged students in learning Nick Hogan - Teacher, Grade One Christian College, Surf Coast Campus Schools and early childhood services across Victoria continue to provide quality learning experiences across all levels. The VIT's Professional Practice team is privileged to see this work first hand on visits to workplaces around the State.

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Overview

Standard 1 applies to all early childhood services even if no children attend the service that identify as Aboriginal.

It asks services to create a culturally safe, environment for Aboriginal children. An environment where they:

feel comfortable being themselves

feel comfortable expressing their culture, including their spiritual and belief systems

have educators who respect and encourage their sense of self and identity.

Understand identity

Identifying as Aboriginal is one part of a child or young person's identity. Like everyone, Aboriginal people have different life experiences and characteristics. Each person is unique with their own characteristics, strengths and challenges.

The term 'Aboriginal' includes Aboriginal and Torres Strait Islander peoples. Services should ask children and families how they wish to refer to themselves.

Respect culture

Being able to express their culture makes Aboriginal children stronger and safer. If children don't feel strong they may be less likely to report abuse.

Australia's colonial history has caused significant trauma and hurt. This pain is still felt by individuals, families and communities today. Services should show respect for the deep resilience of Victorian Aboriginal communities.

Services approved under the National Quality Framework (NQF):

long day care

family day care

kindergartens (preschool)

Outside School Hours Care (OSHC)

school holiday programs that operate for 28 days or more per year.

Services approved under the Children's Services Act (CS Act):

limited hours

occasional care

school holiday programs that operate for less than 28 days per year

early childhood intervention services

former Budget Based Funded services

mobile services.

Actions services must take to comply with Standard 1

Standard 1: Services establish a culturally safe environment in which the diverse and unique identities and experiences of Aboriginal children are respected and valued.

Early childhood services must comply with all the following elements of this Standard:

A child's ability to express their culture and enjoy their cultural rights is encouraged and actively supported (1.1)

Strategies are embedded within the organisation which equip all members to acknowledge and appreciate the strengths of Aboriginal culture and understand its importance to the wellbeing and safety of Aboriginal children and young people (1.2)

Measures are adopted by the organisation to ensure racism within the organisation is identified, confronted and not tolerated. Any instances of racism are addressed with appropriate consequences (1.3)

The organisation actively supports and facilitates participation and inclusion within it by Aboriginal children, young people and their families (1.4)

All of the organisation's policies, procedures, systems and processes together create a culturally safe and inclusive environment and meet the needs of Aboriginal children, young people and their families (1.5)

How to comply - examples and ideas

Implementing this standard will require ongoing effort, not just a once-off change. Service leadership has an important role in driving this cultural change.

Make sure you consult with families, students and the local Aboriginal community when you develop policies.

Build service-wide knowledge of Aboriginal histories, cultures, perspectives, values, skills and attitudes.

Make Aboriginal voice part of decision making in matters that affect Aboriginal students. Be open to different ways of doing and expressing things.

Make a public commitment to the cultural safety of Aboriginal children

Fly the Aboriginal and Torres Strait Islander flags on service grounds. Display plaques and signs to Acknowledge Country and Traditional Owners.

Celebrate the local Aboriginal community in communications with children, staff, volunteers and families. Share information through service newsletters, service meetings, parent information nights.

Lead on safety and inclusion for all Aboriginal children and their families. Learn more about Aboriginal histories and cultures, both locally and across Australia. Speak with respect and confidence about Aboriginal culture, knowledge systems and people.

Acknowledge and draw on the existing knowledge of Aboriginal children and their families.

Ask Aboriginal children and their families for feedback about what the service does well, and what could be improved.

Include a statement in your Child Safe Environment policy that the service has zero tolerance of racism.

Make sure racist speech or actions are always addressed, and the service works to prevent incidents from occurring in future.

Reflect on the attitudes and practices in your service, and decide if they are barriers to creating a culturally safe environment.

Put service leaders at the front of anti-racist action.

Discuss racism, and work to address unconscious bias and racism in the service.

Find out about the Traditional Owners of the land/s where the service is located. Use the and learn about .

Include Aboriginal history and culture in:

professional learning for staff and volunteers

educational program planning.

Develop resources about Aboriginal culture for educators to use in the educational program.

Support local Aboriginal businesses through service procurement.

Reach out to your local Aboriginal community to ask them to review how the service considers cultural safety in its environment, systems and processes. This could be through:

Traditional Owner groups

corporations

the Registered Aboriginal Party.

Engage with the , the , SNAICC or VACCA.

Visit an Aboriginal cultural learning centre, such as:

Make a tailored staff learning and development plan focused on staff cultural competence learning needs.

Your policy should describe the following.

How your service will:

show its commitment to respecting and valuing Aboriginal children

ensure that its policies, procedures, systems and processes together create a culturally safe and inclusive environment and meet the needs of Aboriginal children, students and their families

ensure racism is identified at the service, and any instances of racism addressed.

How staff and volunteers will:

encourage and support children to express their culture and enjoy their cultural rights

actively support, encourage and include Aboriginal children and their families in your services.

Your service's Code of Conduct should now include a statement that the service has a zero tolerance of racism, and its expectations that staff and volunteers will act on incidents of racism.

Under the guiding principles of the National Law and CS Act, services are already expected to consider:

Aboriginal and Torres Strait culture and

the principles of equity, inclusion and diversity.

recognises and respects Aboriginal cultures and their unique place in Victoria's past, present and future

acknowledges that this is central to implementing the VEYLDF

promotes learning about and valuing the place of Aboriginal people to enhance all Victorian children's sense of place in the community.

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Early childhood services - culturally safe environments for Aboriginal children | Victorian Government

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Standard 1 applies to all early childhood services even if no children attend the service that identify as Aboriginal. It asks services to create a culturally safe, environment for Aboriginal children. An environment where they: feel comfortable being themselves feel comfortable expressing their culture, including their spiritual and belief systems have educators who respect and encourage their sense of self and identity.

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The Bangerang People are a Nation of people who have been the Custodians of our Country since time began. Majority of the Bangerang Clan groups include the name of their particular part of Country and include the suffix ‘duban’ or &lsq…

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Best Practice in Koori-Inclusive Early Childhood Education

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Best Practice in Koori-Inclusive Early Childhood Education

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VAEAI’s Early Years Unit has produced two videos on best practice in Koorie-inclusive early childhood education.

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VAEAI's Early Years Unit has produced two videos on best practice in Koorie-inclusive early childhood education. The videos feature four of Victoria's Multifunctional Aboriginal Children's Services (MACS), and are intended to be watched and used by early childhood educators and other staff members who work at early childhood education and care (ECEC) services.

The videos have been organised into three modules: Modules 1 & 2 appear in the first video, and Module 3 appears in the second video. All three modules have accompanying questions and suggested answers. The module questions have been designed for educators to consider how generalist ECEC services can be Koorie-inclusive.

The modules do not necessarily have to be watched in consecutive order. Services may wish their staff to watch Modules 1 and 2 independently, before watching Module 3 as a group and discussing their impressions and responses together. Suggested answers are provided

Before you begin

1. 'Culture', 'cultural', and 'culturally' are terms that are used consistently by educators throughout this video. Write down all the words you can think of that can be associated with 'culture', 'cultural' and 'culturally', within an ECEC context.

Module 1 - How are Multifunctional Aboriginal Childcare Services (MACS) different to other early childhood education and care services?

1. Which MACS is situated closest to where you work?

2. What are the main differences between MACS and non-MACS?

The environment:

The staff:

Module 2 - What are some of the strategies and resources used to engage children at Multifunctional Aboriginal Childcare Services (MACS)?

1. How do the MACS educators engage children at their services?

Learning activities:

Resources:

2. Which of these strategies are Koorie-specific? Which could be used with other children from different cultural backgrounds?

QUESTIONS

Module 3 - What advice do early childhood education and care staff at MACS Services have for their non-Indigenous colleagues at generalist services?
1. What general advice is suggested for non-Indigenous ECEC staff?

2. In this module, different educators name a number of Aboriginal organisations and services. Write down the names of as many as you can hear (some appear in text on screen). This can be the start of a resource list for your service (or additions to an existing resource list).

3. When talking about making connections with people in the Koorie community and asking for support, one of the educators remarks, "It's really easy to get it wrong and it's really easy to offend and upset people." What do you think she might be referring to?

4. In response to a question about offering advice to non-Indigenous educators, one of the interviewees makes the following recommendation: "Celebrate Indigenous culture all the time. It's not that hard. We celebrate white culture every day." This statement might be thought-provoking for many people. 'Whiteness' - or non-Indigenous culture - is more entrenched and systemic than most of us realise, and there are invisible structures that produce and reproduce white/non-Indigenous presence and privilege. (a) Can you think of some examples of how non-Indigenous culture is regularly celebrated, promoted, or perceived of as 'the norm' in Australia? (b) Can you think of how to avoid perpetuating this in your ECEC service?

5. What are 5 ideas for incorporating Koorie perspectives into your service that you've gained from watching the video?

1. The words that MACS staff interviewed for this video associated with the terms 'culture', 'cultural', and 'culturally', are as follows:

Flowing through, awareness, identity, conscious, welcoming, reflective, inclusive, safe, Koorie, physical environment, supportive, connected/connection, immersed, experienced, understanding, respectful, diverse, competent, strong, relevant, resources, engaging, local, beliefs, values, dance & activities, puzzles, pictures, appropriate/inappropriate

Check your own word associations from Question 1. Are yours the same? Different? What are the ones you may have missed? Why do you think you may have missed them? How well does your service represent the list of words MACS staff used?

Module 1 - How are Multifunctional Aboriginal Childcare Services (MACS) different to other early childhood and care services?

1. (Own responses)
There are six MACS in Victoria. They are:
* Berrimba, in Echuca
* Bung Yarnda, in Lake Tyers
* Gunai Lidj, in Morwell
* Lulla's, in Shepparton
* Robinvale MACS, in Robinvale and
* Yappera, in Thornbury

2. Parents, family, and community are welcome, included and prioritised
Services are set up as early years' hubs
Children's cultural awareness and cultural identity is fostered
Relationships with the Aboriginal community are integral
Services are a meeting place for children AND families
Extra, wraparound support for children and their families (e.g. family support workers, bus service) are available
There is no judgement
A holistic approach (e.g. health checks, dental checks, immunisation program, speech therapy) is taken
The kinship system is understood and reinforced
Strong partnerships with Aboriginal organisations and services (hub model) are developed and maintained

The environment:
There is visible and tangible Aboriginal culture throughout the services (e.g. photos of community, Koorie paintings, acknowledgement plaque, cultural posters, artefacts)
Natural resources are utilised as much as possible (including running Bush Kinder)
The atmosphere is culturally inclusive, inviting, colourful, homely, relaxed, open, friendly, comfortable, welcoming, warm, and familial
Koorie organisations and community are central
Services evolve and change to meet children's and community's needs,

The staff:
There is a comprehensive induction process, involving Aboriginal history, community, and cultural perspectives
Staff members work closely with community and families
Staff members are culturally diverse,
Staff members are not only qualified in early childhood education and care, but also bring non-academic attributes to their workplace, such as heart and soul, nurture and support, warmth, passion, respect, pride in identity, connection to community, cultural experience, and cultural safety
Staff members are more like family than colleagues
Staff are often personally connected to the service and many have attended as children themselves

Module 2 - What are some of the strategies and resources used to engage children at Multifunctional Aboriginal Childcare Services (MACS)?

1. Learning activities: aimed at ensuring Koorie kids feel strong in their culture, culturally relevant activities, culturally engaging activities, dancing, local Elders, bush kinder, connection to culture/country/and community, based on children's strengths/interests/needs, responsive to family input and children's input, scaffolded, guided, role-modelled

Resources: sensory based, outdoors, cultural, cultural dance, aboriginal activities, non-material resources (human - i.e. relationships/communication/respect/love/comfort/culture/identity), Koorie books, clap sticks, music, art, the Aboriginal flag - including the meaning of the colours, totems, kangaroo skin, natural, local, clan-related, bark, sand, rocks, dirt, water, instruments, Koorie handprint, Elders' stories, parents, language (songs/nursery rhymes), ochre, cultural puzzles, cultural pictures (animals, totems), Koorie puppets, visual resources

2. Koorie-inclusive engagement strategies can be used whether or not there are Koorie children at your service.

Module 3 - What advice do early childhood education and care staff at Multifunctional Aboriginal Childcare Services (MACS) have for their non-Indigenous colleagues in generalist services?

1. General advice for non-Indigenous ECEC staff:

Contact and build relationships with people in the local Koorie community; contact and build relationships with the Koorie Education Workforce (KEW); don't be afraid to ask questions (in a respectful manner); be honest, open and approachable; communicate with local Elders and local Aboriginal services; explain your intentions; be interested in incorporating Koorie resources and perspectives into your program whether or not you have any Koorie children attending your service; have a go - there are a lot of people out in the community that want to help; don't get into the politics of things; find out who the local Elders are, what they do, and create your own list of local Aboriginal people and services who have the capacity to offer different skills and resources; have Koorie artefacts, books, paintings etc. in your room; be prepared to take time - go slowly/don't rush; don't be afraid to try; build trust; ask Aboriginal colleagues about what is/isn't culturally appropriate; display Koorie cultural resources such as an Aboriginal painting in the front entrance to signify that your service is open to the idea of inclusion; learn the Aboriginal history of the area on which your service is situated

2. Aboriginal organisations and professionals named in this video include:
* VAEAI (Victorian Aboriginal Education Association Incorporated)
* VACCA (Victorian Aboriginal Child Care Agency)
* VAHS (Victorian Aboriginal Health Service)
* VACCHO (Victorian Aboriginal Community Controlled Health Organisation)
* SNAICC (Secretariat of National Aboriginal and Islander Child Care)
* KESOs (Koorie Engagement Support Officers)

3. Certain cultural protocols need to be followed when engaging with Koorie people and community. Reflect on your own behaviours and how you approach situations. Communication needs to be respectful and considered. But there's a community to go to for knowledge and support who are willing to help if a relationship is established. It may take some time, so be reasonable with your expectations.

4. (a) Government representatives, leaders of institutions (including education institutions), names of buildings/streets/suburbs, pop culture (including media and music), marketing/advertising, hair and beauty products, fashion, etc.

(b) Don't be tokenistic, make sure to embed Koorie perspectives across the board (in program, in resources, in environment) and not just celebrate once a year (e.g. on NAIDOC Week) or infrequently. Be open to having Aboriginal culture and perspective expressed in your service all year round.

5. (Own responses)

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Best Practice in Koorie-Inclusive Early Childhood Education

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VAEAI's Early Years Unit has produced two videos on best practice in Koorie-inclusive early childhood education. The videos feature four of Victoria's Multifunctional Aboriginal Children's Services (MACS), and are intended to be watched and used by early childhood educators and other staff members who work at early childhood education and care (ECEC) services.

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ABORIGINAL EARLY CHILDHOOD CULTURAL PROTOCOLS

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ABORIGINAL EARLY CHILDHOOD CULTURAL PROTOCOLS

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Walking Together is a Victorian resource that provides a starting point for achieving three aims that focus on culturally appropriate and inclusive practice relatedto Aboriginal and Torres Strait Islander* people and cultures:

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'Keeping Aboriginal Children Safe In A Mainstream Organisation’ 

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'Keeping Aboriginal Children Safe In A Mainstream Organisation’ 

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Keeping Aboriginal children safe in a mainstream organisation

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Contact a Koorie education coordinator | Victorian Government

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Contact information to help connect schools and parents with Koorie education teams to support cultural inclusion and education guidance in their region.

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Video Conferencing, Web Conferencing, Webinars, Screen Sharing

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Zoom is the leader in modern enterprise video communications, with an easy, reliable cloud platform for video and audio conferencing, chat, and webinars across mobile, desktop, and room systems. Zoom Rooms is the original software-based conference room solution used around the world in board, conference, huddle, and training rooms, as well as executive offices and classrooms. Founded in 2011, Zoom helps businesses and organizations bring their teams together in a frictionless environment to get more done.