Conference home

Conference Papers

Session E4.1: Providing effective schooling: Indigenous knowledge(s), education and culture

1. B. Ewing, C. Matthews, T. Cooper, A. Baturo, V. Sun: Recognising and respecting Torres Strait Islander’ mathematics knowledges and home-languages through mainstream mathematics education

Full paper | Audio | Video | Slideshow

Abstract

This abstract provides a preliminary discussion of the importance of recognising Torres Strait Islander knowledges and home languages of mathematics education. It stems from a project involving Torres Strait Islander Teachers and Teacher Aides and university based researchers who are working together to enhance the mathematics learning of students from Years 4-9. A key focus of the project is that mathematics is relevant and provides students with opportunities for further education, training and employment.
Veronica Arbon (2008) questions the assumptions underpinning Western mainstream education as beneficial for Aboriginal and Torres Strait Islander people which assumes that it enables them to better participate in Australian society. She asks “how de we best achieve outcomes for and with Indigenous people conducive to our cultural, physical and economic sustainability as defined by us from Indigenous knowledge positions?” (p. 118). How does a mainstream education written to English conventions provide students with the knowledge and skills to participate in daily life, if it does not recognise the cultural identity of Indigenous students as it should (Priest, 2005; cf. Schnukal, 2003)? Arbon (2008) states that this view is now brought into question with calls for both ways education where mainstream knowledge and practices is blended with Indigenous cultural knowledges of learning. This project considers as crucial that cultural knowledges and experiences of Indigenous people to be valued and respected and given the currency in the same way that non Indigenous knowledge is (Taylor, 2003) for both ways education to work.

Author bios:

Dr Bronwyn Ewing is a mathematics education researcher at QUT specialising in the pedagogy of mathematics classrooms from the early years to VET contexts. She has a special interest in the teaching and learning of mathematics to Torres Strait Islander students, the role of Torres Strait Islander  women in their children’s prior-to-school mathematics education, and Aboriginal and Torres Strait Islander students transitioning into university.

Dr Chris Matthews is a traditional owner Minjerribah (Stradebroke Island) in the Quandamooka Nation (Moreton Bay, Queensland). In 2003, Chris completed a PhD in Applied Mathematics at Griffith University, Australia. From 2006 - 2008, Chris was been employed as a lecturer at Griffith University in the Griffith School of Environment and has recently taken on the role as the coordinator of the Indigenous Research Network at Griffith University. His research interests are the field of applied mathematics and mathematics education. These two fields have strong interconnections and enables Chris to explore questions like: As an Indigenous Australian, why would you study and/or practice mathematics? How objective is mathematics and how does culture determine the teaching, learning and practice of mathematics?

2. John Davis: Indigenous Knowledge House at Loganlea SHS, Murriland

Full paper | Audio | Video | Slideshow pdf 1MB

Abstract

The Knowledge House at Logan City, South East Queensland is an example of the third cultural space in an urban context. It is a valued and recognized space for cultural infusion. It exists as a powerful process for community, school staff and students to access to promote and bring to life the ideal of life long learning. “Teachers who don’t have the knowledge come and find out what they don’t know…They come and we invite them to come to Knowledge House…” Belinda Wilson, Community Education Counsellor (CEC).

(Spaces) where there is high social capital there is a high education(al) performance (Putnam 2000, p300), these are known as third cultural spaces. Knowledge House does this in reality by the processes it has embedded. Central to this process is the notion of multiple perspectives for complex challenges, sitting and yarning with people to get the best forward traction. “Knowledge House is deadly because we have a great team, we are strong and student focused. Our circles are strong. Our jarjums see this, they show it in student DURITHUNGA, we carry it out to our wider community, they see it and we share it, all based on our process, good process…not silo education…circle education.

Belinda Wilson (CEC). The circle is used in all processes and practices. In classrooms students and teachers sit, meet and work in a circle. Students experience this process in action and conduct their student DURITHUNGA meetings and discussions in circles too. “You need to know your identity, you need to know who you are…Community is our vital link to our culture, it helps us to grow.” A.S. (DURITHUNGA Student Leader) Through the establishment of the Knowledge House the school community is stronger and smarter in their journey through life long learning, achieved by the connections to face, space and place. Face is recognising the face, connecting to Indigenous people and building relationships. Space refers to a site, such as a physical space for the Knowledge House and allowing the space for Indigenous curriculum, identify and processes to be infused throughout the school community. Place means understanding and responding to the place from which Indigenous young people are coming. “I love my community, we are a strong community, our culture is strong…Last year we had 50 Indigenous students and families attending school (student population is 700 students), now we have over 100, coming from bad habits to go further.” K.D.(DURITHUNGA Student Leader)

Understanding self within the context of the colonial paradigm presents some very challenging issues for Indigenous young people. However, the Indigenous heart, augmented by the will to learn and succeed, guided by community elders and leaders, provides a space for Indigenous young people to explore and celebrate their identity. By these processes and practices our community and jarjums remember that culture is strong, they are strong and form the next part of the oldest surviving culture. It is evidence that our culture is strong no matter if we live in and around a totally Indigenous school community or one where the Indigenous population is fifty or ten percent of the school cohort. “Our community comes and sees this space as the first port of call before contacting the office; Jarjums come and eat, laugh, sing and play. Students see education, learning and sharing all around them. We have visitors, guests, community; other schools come and share in the process. We are a learning community within the school…” Amanda Stewart Subject Area Coordinator (SAC), Indigenous education.

As the experience at the Knowledge House reaffirms on a daily basis, as long as time is taken to follow the process of yarning and valuing the circle space, the cycle, the evolution of our Indigenous culture continues. “The future for our community and school is very strong.” K. D. (DURITHUNGA Student Leader).

Author bio:

John Davis is a Murri Ambae man, foot printing from Warra in Murriland (QLD). John has been a Teaching and Leadership Coordinator for the Indigenous Education Leadership Institute -IELI  directed by Chris Sarra and has been a local teacher and Head of department in Logan City for the past decade. He along with IELI have helped create and facilitate Stronger, Smarter realities for students, teachers and Communities across the country. The 'Stronger, Smarter' philosophy is based on the process of being strong in Aboriginal and Torres Strait Islander identity and Smarter; being able to 'cut it' in any educational context in the country - close the gap. In a local context this is embodied through Durithunga. John has strong links with the Logan - Beenleigh Community on Yugambeh, Turrabul and  Yuggera lands.  John has been an active Durithunga member for 7 years and is currently doing part of his Doctorate research on Durithunga yarning with QUT. He has just now started a role in Community Capacity building based in Logan which is based on the Durithunga learning journey.

3. John Davis, Enid Dreirie and Troy Saddler: DURITHUNGA “to grow…” Yugambeh language

Full paper | Audio | Video | Slideshow pdf 286KB

Abstract

DURITHUNGA represents a being, an essence, a presence of being Aboriginal and doing business in Aboriginal ways for Aboriginal people of Yugambeh and Yuggera country, people involved in education. Our jarjums in Yugambeh and Yuggera country live within the boundaries of the Logan and Albert Rivers stretching to Manajali lands – a place the Migloo call Logan City. In our urban centres we have a plethora of Indigenous workers – IEWs; Tutors; Elders; Coordinators; Teachers; Heads of Department. Our actions though happen in isolation – there is little development of collective experiences or hubs of learning outside of government funded projects (no AECG process like NSW or Victoria). It has always been at the heart of our dreams as educators to build sites of knowledge and power of school and cultural work where strong (Indigenous culture + identity) and smart (academic) performance is a central part of our being not the deficit story of Logan’s low socio economic social status. DURITHUNGA has again risen from the needs of our vibrant Community to build and forge over educational voids and position our Community in a powerful and positive light – us directing educational agendas – not being subjected too ( mirror the TSIREC model of the Torres Strait - Foster). DURITHUNGA represents a process for remembering the ways of working and living, celebrating Indigenous culture that is grounded in our essence; identity; Indigenaity. We as a Community don’t work in silos – don’t work as separate entities or individuals. We assert ourselves according to kin and country and depending upon our grounding in the Community and values of our families, follow a thorough process of Community consultation.

We are growing more Indigenous teaching capacity and are asking and developing critiques on responsibilities, process and outcomes of and for our jarjums. Through our continuity with Community and grass roots connections to our individual Community hubs we are able to develop a practical, active and visible grassroots presence which thrives on communication with and back from Community. This is the power of DURITHUNGA – the growth from within not outside of Community. DURITHUNGA is growing within the Community to renew – reinvigorate Indigenous education. We are feeding off each other to build on systems and ritualise practice that is sustainable and able to withstand the rigorous movements and fluctuations in education. DURITHUNGA represents over 500 Indigenous young people and their families within Logan City. Our representatives come from all sectors of education infants – Year 12 and University… Our core focus are jarjums and education within schools K – 12…

“Wider circles like Community DURITHUNGA gives schools in our inner city area a chance to speak…Our people in schools don’t get the chance to speak because administration doesn’t support Indigenous education workers and teaching staff…white administration and schools don’t want to listen and commit the time…Community DURITHUNGA means we as Indigenous educators make the time, demand the time to gather, sit yarn and take the time to listen.” Belinda Wilson Community Education Counsellor (CEC), Loganlea SHS.

Author bios:

Enid Dirie is a Torres Strait Islander woman who has been an active Community member for two decades in education. Her experiences and leadership are based in high school and primary school Indigenous education as well as a strong Torres Strait Islander link with Community and the far north. She has been an active Durithunga member for 3 years and is a Community consultant for the literacy empowerment process 'Digital Learning' based in Waterford West headed by Annette Woods and Allan Luke. Her substantive role is as a Community Liason in Waterford West for the Deadly jarjums which represents a school space in Logan of 70 plus students in a mainstream school.

Troy Sadler is a proud Wiradjuri man, a Koori who has called Logan and South Brisbane his home for the past decade. He has a Criminology degree background and is a qualified Social Worker. He helped in his final years at university in creating yarning spaces in Knowledge House at Loganlea High - a 'third cultural' space in operation at the high school. Majority of our young people live and learn in these mainstream spaces so Troy took his knowledge's and grew them into the Wajin space at Mabel Park High working closely with Durithunga  and the Logan Community Elders as well as Traditional Owners and Community centres. He has been an active Durithunga member for the past 2 years and has now landed a managerial role in Youth justice.

4.  Trisha Ellis & Daphne Nash: Living knowledge: connecting community and cultural knowledge on the south coast of NSW

Full paper | Audio | Video | Slideshow pdf 1.1MB

Abstract

The Living Knowledge: Indigenous Knowledge in Science Education website is an outcome of the ARC Linkage Project, Indigenous Knowledge and Science Pedagogy: a comparative approach undertaken at the Research School of Humanities, ANU. Completed in 2008 the project brings together research on Indigenous knowledge of Koori people on the south coast of NSW and the Yolngu of Northeast Arnhem Land. Over several years, this research aimed to find out the most effective ways of incorporating Indigenous knowledge within the NSW secondary school science curriculum and to produce a teaching resource.

Living Knowledge showcases the products of community-based workshops and individual consultation, promoting the value of Indigenous knowledge and its role in supporting the continuity of cultural traditions, not only in remote areas but also south-eastern Australia. My focus is on the Koori Coast component of the website in which Aboriginal people demonstrate important ideas and values that they wish to pass on. In this way, the Indigenous and non-Indigenous researchers and other community participants have contributed to an important process of cross-cultural communication in an innovative way.
This paper explores the ways in which the web format has facilitated knowledge transfer offering opportunities for easy access and wide dissemination of knowledge. Although designed primarily for use in secondary science education, the website has much broader application both inside and outside the Koori community. In addition, the paper acknowledges questions of authority, access and agency that became relevant throughout the research process.

Author bios:

My name is Trisha Ellis. My Aboriginal name is Minga. I belong to the Brinja-Djuwin people who are one of the Dhurga speaking clans. My home is, today, called Moruya. In Aboriginal times it was known to the local people as Cobowra.  I am a Joint Management Co-ordinator with the Dept. of Environment & Climate Change and work out of the Narooma Office where I am also Editor of "Coastal Custodians". Chairperson of the Cobowra Local Aboriginal Land Council, I have been an active advocate for Aboriginal people in my area. I am the oldest of a family of eight children, all educators, and a proud mother and grandmother. I have been teaching/sharing Aboriginal culture for 3 decades.

Daphne Nash is currently a final year doctoral student in the Research School of Humanities at the ANU where she is preparing her dissertation on ‘Representations of Indigenous Knowledge on the south coast of NSW’. This research contributed to the ARC Linkage Project, Indigenous Knowledge and Science Pedagogy: a comparative approach that investigated ways of resourcing the study of indigenous knowledge in secondary science. Previously, Daphne has worked as both a teacher and researcher in remote Aboriginal communities in Northern Territory and the ACT, and more recently as a consultant on educational resources about Indigenous cultural heritage.