Madsen and colleagues (2021) provide a tool for evaluating First Nations resources for use in the classroom. Applying YARNS (year, author, representations, nouns and sensitivity), this resource is considered appropriate and contemporary as Adam Goodes and Ellie Liang’s book Somebody’s Land was released in 2021 and the YouTube video uploaded in 2022. Both Goodes and illustrator David Hardy are First Nations people and clearly attributed as authors in the video. Both historical and contemporary cultural practices are depicted through illustrations and text and appropriate nouns are used, including capitalising the ‘c’ in country. The video acknowledges Country and the book includes various cultural practices, none which would be inappropriate to be shared broadly. 
 

Somebody’s Land introduces the concept of terra nullius and seeks to demonstrate how erroneous and damaging this has been to First Nations people by describing the importance of land and close connection to Country, described by Rose (1996) as “lived in and lived with”. Care of Country is described in Somebody’s Land where it states that Aboriginal people cared for the rivers and seas (Goodes & Laing, 2021). This is supported by Pascoe (2018) who describes various examples of aquaculture both providing food and maintaining breeding stock. Goodes and Laing (2021) further illustrate sustainable living by stating that the people only took from Country what they needed. Somebody’s Land also depicts spiritual connections to Country through ceremonies, sharing knowledge, sacred sites and medicine.

Somebody’s Land is designed for children and the length of the video makes it suitable for this age group. This video was specifically chosen as children present the reading, offering peer to peer learning in literacy. Australian Institute of Teaching and School Leadership (AISTL) Standard 1.4 requires teachers to implement strategies for teaching Aboriginal and Torres Strait Islander children. This resource not only provides an oral telling of Somebody’s Land, but also illustrates ways that First Nations people learn and share knowledge. 
 

Somebody’s Land connects to the Victorian Early Years Learning and Development Framework (VEYLDF) Learning Outcome 2: Children are connected with and contribute to their world (Department of Education and Training, 2016). This resource supports children to learn about First Nations cultures and foster respect for cultures different from their own (DET, 2016). Somebody’s Land raises consciousness of our impact on the environment and it's impact on us. Children can draw connections from the way the land was cared for in this resource and apply them to sustainable care for the environment (DET, 2016).

Noongar https://iview.abc.net.au/video/CK1942H004S00

Warlpiri https://iview.abc.net.au/video/CK1942H009S00

 
Critical evaluation

Little Jay and Big Cuz is a contemporary children’s animated program, first airing in 2017. This episode is from the second series. The writers, director, most of the voice actors and many others working on the program are all First Nations people and it was produced by National Indigenous Television. First Nations people are represented as exuberant and contemporary, not in an idealised past (Lander & Thorne, 2017, p. 14). Little J and Big Cuz are described as “couple of Indigenous Australian kids” (Lander & Thorne, 2017), however during Housekeeping, nouns specific to First Nations people are not used. This resource features fictional animated characters and no cultural warning is currently applied. This resource satisfies the YARNS evaluation criteria (Madsen et al., 2021).
 

Bourke & Bourke (1995) describe relationships in the kinship system as depending on reciprocity and social obligation. Little J and Big Cuz are secure in their relationship with Nanna and Housekeeping does not explain or discuss why Little J and Big Cuz live with her. In Housekeeping Nanna is sick and Big Cuz points out that they need to look after Nanna, demonstrating kindship obligations and expectations that children help and support their elders (Bourke & Bourke, 1995). 

 

Housekeeping is suitable for ECE as the series is aimed at 4 – 6 year olds and has an underpinning theme of transitioning to school and positioning school as a positive, inclusive environment (Lander & Thorne, 2017). Having this resource available for children in English, Noongar and Warlpiri exposes children to Indigenous Australian languages in a contemporary and relatable context. Housekeeping exemplifies AISTL Standard 2.4 as it provides children with an opportunity to develop an understanding of and respect for First Nation cultures and languages (AISTL, 2018). It normalises language and demonstrates for children that these languages are alive and for children who speak an Indigenous language at home, validates and affirms their culture and identity.

 Housekeeping addresses VEYLDF Learning Outcome 1: Children have a strong sense of identity (DET, 2016) as Little J and Big Cuz are secure in their kinship relationship and are learning about helping others and acting with autonomy (DET, 2016). VEYLDF Learning Outcome 2 is also reflected as the children help and show concern for Nanna and learn more ways to contribute to family life (DET, 2016).

This contemporary episode of Play School was first aired in 2022. The ABC produces the Play School series and acknowledges the Country on which it is produced. The presenters of Yarning and Dreaming use the nouns ‘Aboriginal and Torres Strait Islander’. The program credits individuals for specific contributions and credits and thanks consultant organisations. Representations are contemporary and include traditional activities (bush tucker). Presenters identify themselves by the Country to which they belong, as do the children in the ‘windows’ segment, showing sensitivity to the identification of First Nations people. Applying the YARNS evaluation tool (Madsen et al., 2021) to this resource finds it an appropriate resource for First Nations representation. 
 

Language and culture ties people to family and community and is a fundamental part of identity (Warburton & Chambers, 2007). The ‘windows’ segment shows children on Country speaking in language and English, sharing their dreams for the future, things that make them happy and proud; things which contribute to a sense of identity. Miah and Luke dramatise a walk on Noongar Country with toys Kiya and Dan, looking for bush tucker. Kiya claims to be an expert in Noongar Country, as it has taken care of her and her ancestors and this forms part of her cultural and personal identity.

Due to the length of this resource (27 minutes) it is unlikely to be watch in entirety in an ECE program, however specific parts can be accessed by children, as part of the curriculum. Yarning and Dreaming links with AITSL Standard 1.4 as it demonstrates cultural identity and language of children from First Nations backgrounds (AITSL, 2018). This resource includes names of traditional Country and words from a variety of language groups. It also uses song and story telling which are traditional methods of passing on knowledge and supports First Nations children as they move into formal learning environments.  

Yarning and Dreaming connects with VEYLDF Learning Outcome 1, as communication skills, including maintaining home language, are connected to and play a significant role in identity formation (DET, 2016). The ‘windows’ segment is particularly relevant in the ECE context as it uses children to discuss identity, making it more relatable. Using Yarning and Dreaming as a curriculum resource shows that educators respect and support cultural and linguistic identity and connection to Country as described in VEYLDF Practice Principle Equity and diversity (DET, 2016).

 

Applying the YARNS evaluation tool (Madsen et al., 2021) to this resource, it is found to be appropriate as a First Nations resource. Although the resource itself is undated, the intention to expand the resource over time is stated (Sharing Stories Foundation, n.d.), indicating currency. This resource is a collaboration between Koorie Heritage Trust, and the Sharing Stories Foundation, with individual and community contributors credited. The live action videos describe both contemporary and historical cultural information. The animated videos of Dreaming stories are narrated in both in language and English, providing a broad representation of people and cultural practice. The nouns are appropriate and individuals are identified by their Country. Further, the English subtitles on the video Dunggala story use a capital letter for ‘country’. A number of the videos including Eagle, Crow, Bat story and Dunggala story include a cultural warning, demonstrating sensitivity. Similarly, a picture of a birthing tree is shown with the narrator explaining she cannot say much about it, in case men are listening. 

The videos describe how trees and animals were used, how Koorie people lived on the land and got everything they needed from the land (Atkinson, 2017). Atkinson (in Sharing Stories, n.d.) demonstrates this point describing Country as “like living on a supermarket”. In Ochre pit, Bangarang Custodian Kevin Atkinson describes it as a spiritual place, part of Dreaming and significant in preparing for songs and dances. Ceremonies, songs and dances were important ways of teaching and sharing knowledge about Country and the connection between all things animate and inanimate (Grieves, 2009). 

 Links to curriculum

This resource provides a plethora of information about Koorie history and culture which links to AITSL Standard 2.4, by providing children with experiences to better understand First Nations history and culture (AITSL, 2018). One of the most valuable aspects of this resource is the demonstration of how different Country had different resources and practices, which is important for teaching children that First Nations people are not one homogeneous group.

 

Australian Institute for Teaching and School Leadership. (2018). Australian professional standards for teachers. https://www.aitsl.edu.au/standards

Bourke E., & Bourke C. (1995). Aboriginal families in Australia. In R. Hartley (ed.). Families and cultural diversity in Australia (pp. 48-68). Allen & Unwin in association with the Australian Institute of Family Studies.

 

Department of Education and Training. (2016). Victorian early years learning and development framework. https://www.education.vic.gov.au/Documents/childhood/providers/edcare/veyldframework.pdf

 

Goodes, A., & Laing, E. (2021). Somebody’s land: Welcome to our country (D. Hardy, Illus.). Allen & Unwin.

 

Grieves, V. (2009). Aboriginal spirituality: Aboriginal philosophy, the basis of Aboriginal social and emotional wellbeing, discussion paper no. 9. Cooperative Research Centre for Aboriginal Health. https://www.lowitja.org.au/page/services/resources/Cultural-and-social-determinants/mental-health/Aboriginal-Spirituality-Aboriginal-Philosophy

 

Horsham West and Haven Primary School. (2022, May 22). HWHPS Simultaneous Story Time, 2022, Somebody's Land. [Video]. YouTube. https://youtu.be/f5hkBSHN-yE

 

Lander, N. & Thorne, T. (2017). Little J and Big Cuz press kit. Littlejandbigcuz.com.au. https://www.littlejandbigcuz.com.au/uploads/files/littlej_presskit.pdf

 

Madsen, B., Perkins, R., & Shay, M. (2021). Critical selection of curriculum materials. In M. Shay, & R. Oliver (Eds.). Indigenous education in Australia: Learning and teaching for deadly futures (pp. 133 – 147). Taylor & Francis Group.

Pascoe, B. (2018). Dark emu: Aboriginal Australia and the birth of agriculture. Magabala Books.

 

Sharing Stories Foundation. (n.d.). Koorie culture map. https://deepmaps.sharingstoriesfoundation.org/koorieheritagetrust/

 

Van Den Berg, D. (Writer), & Munro, I. (Director). (2022). Yarning and Dreaming. [Television Series episode]. In N. Pizzica (Series Producer), Play School. Australian Broadcasting Corporation.

 

Victorian Aboriginal Education Association Incorporated. (2016). Protocols for Koorie education in Victorian primary and secondary schools.http://www.vaeai.org.au/wp-content/uploads/delightful-downloads/2020/01/Protocols-for-Koorie-Education-in-Victorian-Primary-and-Secondary-Schools-2019.pdf

Warburton, J., & Chambers, B. (2007). Older Indigenous Australians: their integral role in culture and community. Australasian Journal on Ageing, 26(1), 3. https://doi.org/10.1111/j.1741-6612.2007.00213.x

 

West, D. (Writer), & Thorne, T. (Director). Housekeeping. [Television series episode]. In N. Lander (Producer), Little J and Big Cuz. National Indigenous Television.