# data[].attributes.body
Language learning is a part of human nature. Language development occurs through a combination of genes and environment. Nativist views, such as Chomsky's theory stresses on the innate language acquisition device (LAD) and biological influences, whereas interactionist theories, such as Vygotsky's socio-cultural theory, places focus on social interactions and cultural integration (Chomsky, Vygotsky). Communication through First Nations language in an Early Childhood Education (ECE) context, is more than just a linguistic interchange; it is a meaningful and culturally rich mode of expression that binds them to the rich history, culture, principles, and rituals of Aboriginal people. Concepts such as Deep Listening, Yarning Circles, Engagement with Nature, Exploring Native languages by songs and Storytelling can be used  in facilitating First Nations language learning. The key concept is attentive listening, which is an essential aspect for the formation of individual identity. Edwards, Gandini and Forman (2012) states that attentive listening is the basis for any learning relationship. Moreover, this journal explores the correlation between music and language acquisition, and the crucial function of story-telling in conveying cultural norms and language.  Therefore, both educators and parents  When should  recognise the immense cultural and historical significance of Aboriginal languages when embedding Indigenous perspectives.

# data[].attributes.body
Sketch: My Sketch of the Yarning Circle
Yarning circle is a ritual used by the aboriginal people to communicate amongst themselves where everyone is on the same level. A yarning circle is a sacred space where the indigenous people come together, sit in a circle, listen attentively, and talk through issues or topics or challenges or decisions (Anglicare Southern Queensland, 2021-video). Everyone is equal in the circle.  It is a circle of respect and safety. This ritual promotes accountable, courteous, and transparent communications among the participants, fostering the development of credible connections and consensus decisions. It promotes deep listening, compassion, and comprehension. It also generates internal listening, that encourages participants to listen to others, but in turn, is generated when others listen to them (Edwards, Gandini & Forman, 2012). It also promotes responsibility and offers  collaborative environment for individuals to express themselves and share feedback. In the beginning, an acknowledgement to the traditional custodians of the land is given to honour their land. Members are urged to think critically of the information that has been  shared in the circle and to enquire about any uncertainties or seek a more profound understanding (ABC News, 2021). They are also encouraged to listen attentively to other members perspectives. The participants take turns to tell their stories, experiences and they do not interrupt the speaker. Herein lies the basis for the “pedagogy of relationships and listening’” that enables both communication and dialogue (Edwards, Gandini & Forman, 2012). Hence,  both collective and collaborative learning is emphasised in the circle. The practical implication could be to create a safe space for children to sit in a circle, introduce the group, pose a focus question  that engages them in collective thinking, hand them a wooden stick to indicate their turn to speak, allow them to express their thoughts on it, and come to a consensus decision by resolving the issue. Thus, it would improve their collaboration and problem-solving skills.

# data[].attributes.body
Video: Engaging Myself with Nature
Humans develop profound connections to the historical events, tragedies, and memories of the locations they reside in based on the notion of "place as pedagogical contact zone”(Hamm & Boucher, 2017).  To foster a strong connection with a particular place, it is imperative to fully comprehend the narratives, spiritual beliefs, historical events, societies, habitats, ecological systems, and cultural aspects that are associated with it (Watts, 2013). I would like to express my acknowledgement that the video has been prepared on the ancestral territories of the Wurundjeri people, and I extend my recognition to them as the traditional owners of this land. As a proponent of the concept, “place as a pedagogical contact zone,” I recognise how important a place is to the children's growth and development. As an early childhood educator, it is essential to cultivate a sense of eco-identity among the children. This ecological identity empowers young children to have a broader and more significant relationship with the place, where their lives are influenced, moulded and a conscious knowledge of that place is fostered (Pelo, n.d.). For practical implication, I would recommend arranging for a place-thought walk for children in the curriculum to embed the Indigenous perspectives. Moreover, they can also notice the trees moving in the winds, the songs of birds and so on through place-thought walk. This experience would aid in the development and enhancement of children's knowledge of engaging with nature, the historical events, the cultural aspects, stories, and other non-human beings.

# data[].attributes.body
Video: Inanay Aboriginal Song Sung By Me
Native Languages are influenced by culture, and music, being a universally recognised means of communication, is closely linked to cultural traditions and identity (Fellowes & Oakley, 2014).  Children can learn and develop their oral language skills by listening to music or songs. Music is a combination of sounds that are arranged in a way that create beautiful patterns of noise.  Children can filter for the sounds of the language they are surrounded by and this selective process of listening heavily impact what they hear in music (Kuhl,2011). Children can comprehend the language and cultural aspects conveyed by a song via its musical and rhythmic elements because music from different cultures has different tonal variations and rhythms. They can use language and representations from music to share and project meaning. Songs like "Inanay”- an animal (lizard) help young children learn the native language of indigenous people (Soundplay Australia, 2017). This song familiarises children with their indigenous language, history and cultural legacy, whilst imparting knowledge about creatures such as lizards. It is very important to know the history, culture, societies and non-human beings when getting introduced to a native language. An experience that children could engage with is by singing the song with their peers. This song,” "Inanay” links well to exploring the native language through songs. Thus, music is connected to cultural identity.

# data[].attributes.attachment_caption
A selfie with an Aboriginal Picture Book

# data[].attributes.body
Image: A selfie with an Aboriginal Picture Book

Story-telling is a powerful form of communication that are intricately connected to learning a language. Aboriginal people employ diverse oral communication practices such as story-telling, music, sound, movement, dance, drama, visual arts, and media to document notable occurrences and deliver key messages to the listeners/receivers. They provide various options for self-expression and assist children in constructing their understanding about the world. Storytelling entails the verbal narration of a story by older individuals to young children, drawing on widely recognised children's books (Fellowes & Oakley, 2014).Some stories are folk tales, fairy tales, myths, imaginary stories whereas others serve as teaching tools to impart life lessons, comfort, and insights. Storytelling is essential for promoting  a child’s receptive and expressive language learning, which includes  attentive listening, careful observation, the use of visual representation and mental pictures for recalling detail, increased vocabulary, word pronunciation, translation, confidence while expressing ideas and a variety of sentence construction methods to convey information (Fellowes & Oakley, 2014).Thus, children may develop a comprehensive understanding about their surroundings, form their own principles, connections, and cultural views through these life lessons stories and folk tales. During my visit to the City of Melbourne library, I encountered the narrative of "Bobtail's Friend". In this story, the author incorporates aboriginal terminology such as "Balharda" (representing the lost bobtail) and "Irrabuga" (representing the dolphin) to illustrate the concept of forming friendships that can lead to the exploration of entirely new realms. The story also serves as a means of recounting an indigenous dreaming tale.   Within the book, children can acquire fresh indigenous terminologies and comprehend the detrimental impact of hurtful language, as well as the transformative power of forming friendships that may expand their horizons. Both "Balharda" (the lost bobtail) and "Irrabuga" (the dolphin) became good friends, despite their stark dissimilarities. The narrative emphasises the need of preventing from making judgements based on appearance, avoiding inflicting harm by hurtful language, and instead use words to heal and spread happiness.

# data[].attributes.body
Children possess an innate capacity from birth that enables them to learn and understand a language (Chomsky). From the beginning, children demonstrate that they have a voice, that they know how to listen, and that they want others to listen to them. Yet, this skill may be further enhanced and reinforced by their interactions with society, peers, and their surroundings. Hence, listening is predominantly one of the essential characteristics for a person’s identity and language development (Edwards, Gandini & Forman, 2012).   Reggio Emilia places great importance on the act of listening, viewing it as the foundation for all relationships (Bucher, 2020). Furthermore, it recognises that children have a natural tendency to engage in listening to life in all its shapes, colors, and reciprocal expectation, enabling them to effectively communicate and establish conversations with adults and peers.   Hence, it seems that children inherently possess the capacity to listen, which supports in the process of socialisation and acculturation (Edwards, Gandini & Forman, 2012).   Listening is intended to be receptive, receptive to uncertainties and divergences. It should also be open and sensitive to the need to listen and be listened to and the need to listen with all our senses (Edwards, Gandini & Forman, 2012). Furthermore, the act of listening should encompass the ability to acknowledge and understand the diverse languages, symbols, and codes that individuals employ to convey their thoughts. Therefore, the listening pedagogy is not just an approach for teaching in schools but a fundamental aspect of everyday life (Edwards, Gandini & Forman, 2012). In case of practical implication, I would establish an environment that fosters the unrestricted expression of children's individuality and provides opportunities for active listening and being heard. Within the framework of early childhood education, my involvement would be to affirmatively listen to children’s ideas by means of observation, interpretation, and pedagogical documentation. This would facilitate the development of an appropriate curriculum and bolster the rapport between myself and my children.

# data[].attributes.body
It is crucial for educators to incorporate the Indigenous perspective into children’s learning and language. However, in my opinion, the most efficient method for children to learn a language is by active listening.   The ability to listen and have reciprocal expectations is a crucial attribute that facilitates effective communication and dialogue (Edwards, Gandini & Forman, 2012)  This journal has led me to the realisation that teaching is not simply instructing children on what to believe, but rather practicing context of multiple listening with them and providing guidance in the cultivation of their  cognitive processes and comprehension.   Children possess the ability and skill to succeed; as teachers, our responsibility is to establish a nurturing and supporting environment wherein children may both listen and be heard.   In terms of the First Nations perspective, children can learn indigenous language by actively listening to their songs, stories, or myths narrated by the elders.   Furthermore, the engagement with nature  serves as a highly appealing and beneficial approach to educate young children about indigenous culture.   Incorporating an Indigenous perspective into the children’s lessons would allow them to understand the importance of relationships and appreciate their place of origin.

# data[].attributes.body
ABC News. (2021, June 8). Yarning circle' teaches students to respect the land they live on. [Video]. YouTube. https://www.youtube.com/watch?v=saOR4XPqj4s

Anglicare Southern Queensland. (2021, August 4). How to create a Yarning Circle | Olivene, Cultural Capability Facilitator. [Video]. YouTube. https://www.youtube.com/watch?v=cQV6rQyrBzA

Bucher, A. (2020, December 22). 7 Ideas From Reggio Emilia That Any Early Childhood Teacher Can Use. Edutopia. https://www.edutopia.org/article/7-ideas-reggio-emilia-any-early-childhood-teacher-can-use

Edwards, C. Gandini, L., & Forman, G. (2011). The hundred languages of children: The Reggio Emilia experience in transformation (3rd ed.). Bloomsbury Publishing USA.

Fellowes, J., & Oakley, G. (2014).  Language, literacy and early childhood education (2nd ed.). Oxford University Press.

Kuhl, P. (2011, February 19). The linguistic genius of babies [Video]. YouTube. https://www.youtube.com/watch?v=G2XBIkHW954&t=90s

MiriamRoseFoundation. (2017, November 29). DADIRRI (Official Miriam-Rose Ungunmerr Video): 3-minute promo. [Video]. YouTube. https://www.youtube.com/watch?v=tow2tR_ezL8

Soundplay Australia. (2017, August 26). Inanay - Indigenous children's song [Video]. YouTube. https://www.youtube.com/watch?v=_yxW57WzrTY

THE CENTER FOR DEEP LISTENING. (2021). About Deep Listening. https://www.deeplistening.rpi.edu/deep-listening/

Ungunmerr, M. R. (1988). Inner Deep Listening and Quiet Still Awareness. Miriam Rose Foundation. https://www.miriamrosefoundation.org.au/dadirri/

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, 2(1). 20-34.

# data[].attributes.body
According to Miriam-Rose Ungunmerr (1988), the term “Dadirri,” (deep listening) comes from the Indigenous languages of  Ngan'gikurunggurr and  Ngen'giwumirri from the Daly River Land. Ngangikurungkurr is the name of the indigenous tribe that translates as "Deep Water Sounds." Dadirri is a phrase that describes the deep practise of actively listening and becoming mindful of the environment while remaining calm and quiet (Ungunmerr, 1988). Deep listening involves going deeper into what is heard, taking in all the sounds around you while focusing on one. It is about paying attention and being open to what children say and how they see things. When we listen with deep attention, we can shift or even eliminate restrictive barriers that have been holding us back (Oliveros, 1999). It encourages meaningful interaction with children’s various forms of language and communication (Edwards, Gandini & Forman, 2012). By employing the five senses in deep listening, we may develop an enhanced consciousness of both the exterior and interior auditory surroundings, fostering exploration, spontaneity, cooperation, playfulness, and various imaginative abilities that are crucial for individual and communal development (THE CENTER FOR DEEP LISTENING, 2021). In this way, it helps us to comprehend our environment, our domain, and our personal identities.

An experience that children could engage with is the chance to participate in a field trip that would allow them to engage themselves completely in the natural environment and listen deeply to the soothing sounds of the atmosphere, the songs of birds, the blowing of wind, the sound in leaves shedding from a tree, the  sound of a whistle, the sound of vehicles on the roadway, and so on. By incorporating the notion of "deep listening" into an early childhood education setting, children can enhance their oral communication and expressive capabilities, therefore fostering a higher level of mindfulness. In addition, via proactive engagement in "deep listening," young children can enhance their cognitive skills while seamlessly shifting amongst multiple languages.

# data[].attributes.body
Learning Possibilities:
1) While using clay and paint, children will express their ideas, colours, forms, and textures. Therefore, they would enhance their vocabulary and clearly describe their creations.

2) Children can create a story while describing their artwork. Thus, their storytelling skills would develop.

3) Children will engage in meaningful discussions through interactions, listen actively to each other's views and work together. Thus, their collaboration and creativity skills would develop.

This experience invites two children (3-5 years) to play to communicate and collaborate using organic materials (Edwards, Gandini, & Forman, 2012).

The initial materials (air drying clay, sculping tools, acrylic paints, paint brush, A4 white papers) are set up on a wooden table.

References:
Edwards, C. Gandini, L., & Forman, G. (2011). The hundred languages of children: The Reggio Emilia experience in transformation (3rd ed.). Bloomsbury Publishing USA.