Stories from high school and prisons rattle institutional cages

AbstractThis paper is based on two research projects. One considered ‘unsettling’Aboriginal prisoner education and the other ‘troubling’ education in high school.Juxtaposed are two critical research methodologies; critical ethnography and arelational critical allied methodology. Whilst these may at first appear very similar,on closer scrutiny it becomes clearer that independently, the place of the researcherbecomes situated in a somewhat different relationship with participants. Inworking through these layers of difference, what emerges are the entwined voicesof participants who are clearly telling us what ‘bars hold them in their cages’ andwhat spaces between could be transformational.

Critical Indigenous pedagogy meets transformative education in a third space learning experience

This paper explores the philosophical and theoretical foundations of a first year unit in Aboriginal Studies offered at the University of Notre Dame in Fremantle. It explains how the current approach is inclusive of transformative and critical Indigenous pedagogies and taught from an evolving ‘third space’. Each philosophical underpinning is considered briefly, with reference to informal feedback received from students in 2014. What is suggested is that AB100 is indeed transformational for students in ways that are potentially ongoing in both professional and personallives. Given the focus of the University of Notre Dame on training students for the professions this has implications for potential ways of teaching and learning that may require uncapping the usual teaching and learning frameworks to actively incorporate transformative and Indigenous pedagogies. Recommended is the need for further investigation and research into the impact of this approach to learning via an evaluation framework based upon the authors PhD outcomes

"I tell ya who needs educatin’”: non-Indigenous cultural self-awareness and prisoner education.

Glen says, “current education is colonial; it ain’t ours. I tell ya who needs educatin’, wadjellas”. Glen is a Noongar man who, along with several other Aboriginal adults living in Western Australia, teaches me in a PhD research project about prisoner education from their perspective. His words pose a question for wadjellas like myself who are raised, taught and work in a white neo-colonial society. We have been raised in, taught in and work in a colonial system. As non-Aboriginal people we have unearned privileges which are often invisible and unacknowledged. How then to address the outcomes of this in a way that might lead to working co-operatively alongside Aboriginal people? What kind of ‘educatin’ could teach us about our own unacknowledged privilege and the disadvantage this can lead to for others? Is the standard cross-cultural awareness training enough?This paper shares some of the teachings of Glen and other participants in this research. It expresses the view that, ultimately, the usually unacknowledged legacy of colonisation and associated issue of denied Aboriginal sovereignty lies at the heart of much of the disadvantage experienced by Aboriginal people today when considering education and the prison system. Addressing gaps in non-Indigenous cultural self-awareness by learning from Aboriginal people is an important factor in improving their experiences of education.

Changing listening frequency to minimise white noise and hear indigenous voices

Listening… can involve the listener in an intense, efficacious, and complex set of communicative acts in which one is not speaking, discussing, or disclosing, but sitting quietly, watching, and feeling-the-place, through all the senses…. In the process, one becomes a part of the scene, hearing and feeling with it (Carbaugh 1999: 259).To listen this way involves much more than providing a chance for words to be spoken; it includes tuning in and getting the listening frequency clear. As a non-Indigenous person seeking to conduct qualitative research that listens to Aboriginal people, I need to ask how I can tune into the “active attentiveness” described by Carbaugh (1999) in order to listen in a manner that is appropriate, respectful and minimises my inherent white privilege. In addressing this question I draw on the work of Indigenous authors and academics, critical whiteness studies and my own experiences learning from Aboriginal people in a number of contexts over the past ten to fifteen years.History in Australia since colonization has created a situation where Aboriginal voices are white noise to the ears of many non-Indigenous people. This paper proposes that white privilege and the resulting white noise can be minimised and greater clarity given to Aboriginal voices by privileging Indigenous knowledge and ways of working when addressing Indigenous issues. To minimise the interference of white noise, non-Indigenous people would do well to adopt a position that recognises, acknowledges and utilises some of the strengths that can be learned from Aboriginal culture and Indigenous authors.This paper outlines a model of apprentice, allied listening for non-Indigenous researchers to adopt when preparing to conduct research alongside Indigenous people. Such an approach involves Re-learning of history, Reviewing of the researcher’s beliefs and placing Relating at the centre of the listening approach. Each of these aspects of listening is based on privileging of Indigenous voices.

Signposts that helped a white activist find her way as a critical ally

As a white researcher setting out on a research journeywith Indigenous people, how could I deal with theparadox of being part of the problem I was seeking toaddress? Awareness of, and desire to minimise, theimpact of my white privilege would not automaticallycancel it out. Activist researchers who have challengedpowerful systems have a history of being condemned andostracised by colonial centres of power. Would it be myfate to be condemned by the colonial centre of power inwhich I found myself; the academy? Would I also becondemned by those not in positions of power? Whatsignposts could show me how to act, what to do and howto undertake the research journey?This paper outlines the intersecting theories I meldedtogether to use as a map for a critical activist allystandpoint when conducting research in IndigenousPrisoner Education in Western Australia. Drawing ontheories of whiteness, power, critical pedagogy, activismand standpoint theory, I attempt to navigate a directionthat allows for the struggle, uncertainties and paradoxesthat are what it means to work critically as an alliedactivist. I explore some of the challenges I face as acritical, activist ally who is exploring Indigenouseducation in Western Australian prisons. I invite audiencediscussion, feedback and reflection on these challenges

Education for productive futures: a white woman learning from Aboriginal voices

High incarceration rates of Aboriginal Western Australians leads to between 1800 and 2000 Aboriginal prisoners at any one time. Despite this little is written or noted in Australian peer reviewed academic literature about education provision to Aboriginal prisoners. "Closing the Gap: learning from and privileging Aboriginal voices to learn what helps and hinders educationin WA prisons" is a PhD project nearing submission. It has been conducted in partnership with the Deaths in Custody Watch Committee as we ll as with the support of a local community legalservice. The findings are relevant beyond a prison context.This paper specifically focuses on how understandings of the concept of productivity can differ. Itconsiders what might or might not be helpful in achieving productive educational and trainingoutcomes in Western Australian prisons for Indigenous individuals, families and communities. Itrelies heavily on the words of the author's teachers; the Aboriginal participants in the project alongside Indigenous authors and academics. The paper concludes by considering implications for developing and evaluating training programs in more flexible ways that respect diversity.

Education revolution or just plain revolting? Aboriginal prisoner education in Western Australia

The current Australian Federal government has voiced a commitment to an 'education revolution' and set targets for 'closing the gap' in education attainment for Aboriginal people. Unfortunately, this revolution appears to have bypassed prison education altogether with no mention of it in the publicly available policy documents. This is regrettable given the large numbers of Aboriginal people in custody and begs the question 'Are our incarcerated Indigenous citizens going to be excluded from any potential benefit of the 'revolution'?'

Faster than the speed of white (noise): potential pressure points in research partnerships and processes

White noise occurs in the thinking, decision making and communication of dominant Settler cultures. It inhibits clear reception of messages, somewhat like the indistinct, fuzzy static of an un-tuned radio. As much a systemic issue as an individual one, it results from assumed privilege and lack of knowledge of worldviews other than the dominant. Until white noise is acknowledged, development of partnerships between Indigenous and non-Indigenous groups is likely to be limited by having to continually start at a point of inequality where nonIndigenous gaps in knowledge and understanding remain unrecognised. This paper/workshop considers challenges encountered while researching experiences of Aboriginal education in Western Australian prisons. Each pressure point occurred where the dominant world view prevailed without question. Discussion will focus on the specific pressure points of ethics approval, project development, informed consent and application of outcomes and findings. The paper asks the questions ‘Who decides what stories are created at these pressure points? What informs those stories?’ As individuals, we might not be able to crash through the white noise barrier but we can chip away and be transparent about its existence with the goal of eventually moving faster than the speed of white (noise).

The ‘r’ word and closure of remote Aboriginal communities in Western Australia; a potential framework for change

AbstractThe latest Australian Commonwealth Government Close the Gap Report reveals the circumstances of many of Australia’s Indigenous Peoples are either stagnant or going backwards. This paper argues that such ongoing injustice is a consequence of systemic racism that has been perpetuated since colonization and sustained in the twenty first century by discussion or mention of racism being taboo. A counter colonial educational framework is then provided that has the potential to address such institutional racism. The paper begins by providing a definition of systemic racism. Following this there is a brief explanation of the unique geographical context and the racist history of colonization in Australia. The nature of remote communities, the link between traditional law, country and identity will be outlined. Based on readily available sources such as media reports, social media links, and public policy announcements by government the paper then reflects on what has been reported about closure of remote communities in Western Australia. Government policy, announcements and events of the past year will be described and critically discussed in light of the definition of racism provided at the beginning of the article. The proposed framework requires self-reflexivity of organisations and individuals with a particular focus on aspects of sovereignty, healing, re-learning history and starting with a focus on agency instead of deficit. Being guided by this framework has the potential to avoid arbitrarily forcing people from their physical, spiritual and ancestral home, though this is likely to be a long term proposition rather than a quick fix.

Applying a we al-li educaring framework to address histories of violence with Aboriginal women

An Aboriginal woman living in a remote area is 45 times more likely to experience domestic violence than their white peers. (Gordon et al, 2002) The nature of that violence is multi-layered, complex and incorporates a history of intergenerational loss, grief, trauma and the impact of colonisation, as discussed by Atkinson, C (2008). It involves women, children, families, communities. It is a story about people, many of whom find themselves in trouble with the legal system. Of the 25 male parents who killed their children in a domestic violence context five identified as Aboriginal (20%) (NSW Domestic Violence Death Review Team Annual Report, 2015, p.17). The percentage of women in Victorian prisons who have been victims of sexual, physical or emotional abuse has been reported to be 87% (Johnson, 2004). This figure is supported by the latest Ombudsman’s report on Victorian Prisons (2015).None of the 17 females who killed their children identified as Aboriginal or Torres Strait Islander (NSW Domestic Violence Death Review Team Annual Report 2015, p.18). The most common charge/offence for both Aboriginal men and women is an act intended to cause injury (see Figure 2).The stories of women in this program and anecdotal evidence from people working in the field reveals that most of this violence is lateral, ie within families and communities which is not an uncommon occurrence where there is a history of colonisation.