Planning education and indigenous knowledge systems in Australia: where are we?

In 2008 Sarah Oberklaid reviewed the state of Indigenous knowledge systems in the Planning Institute of Australia (PIA)-accredited University planning programs and found a fragmented unfocused suite of agendas and attempts at addressing this increasingly important moral, cultural and land use management issue. While Oberklaid statistically validated what several authors have observed, and continue to observe, there appears to have been little action by programs, and specifically the PIA (Planning Institute of Australia), to address this issue and reposition their education accreditation policies; with the latter increasingly reluctant to engage with their professional responsibilities. This paper appraises this situation and foreshadows continuing research that may better inform and support a change of perspective by the PIA andthese programs.

Kinematic and kinetic improvements associated with action observation facilitated learning of the power clean in Australian footballers

This study investigated the effectiveness of action observation (AO) on facilitating learning of the power clean technique (kinematics) compared with traditional strength coaching methods and whether improvements in performance (kinetics) were associated with an improvement in lifting technique. Fifteen subjects (age, 20.9 ± 2.3 years) with no experience in performing the power clean exercise attended 12 training and testing sessions over a 4-week period. Subjects were assigned to 2 matched groups, based on preintervention power clean performance and performed 3 sets of 5 repetitions of the power clean exercise at each training session. Subjects in the traditional coaching group (TC; n = 7) received the standard coaching feedback (verbal cues and physical practice), whereas subjects in the AO group (n = 8) received similar verbal coaching cues and physical practice but also observed a video of a skilled model before performing each set. Kinematic data were collected from video recordings of subjects who were fitted with joint center markings during testing, whereas kinetic data were collected from a weightlifting analyzer attached to the barbell. Subjects were tested before intervention, at the end of weeks 2 and 3, and at after intervention at the end of week 4. Faster improvements (3%) were observed in power clean technique with AO-facilitated learning in the first week and performance improvements (mean peak power of the subject's 15 repetitions) over time were significant (p < 0.001). In addition, performance improvement was significantly associated (R = 0.215) with technique improvements. In conclusion, AO combined with verbal coaching and physical practice of the power clean exercise resulted in significantly faster technique improvements and improvement in performance compared with traditional coaching methods.

The subjective wellbeing of 'at-risk' indigenous and non-indigenous Australian adolescents

Quantitative comparisons of subjective wellbeing (SWB) between samples of Indigenous and non-Indigenous Australian adolescents are scarce. This paper contributes to this literature by studying adolescents 'at-risk' of disengaging, or who have already disengaged, from school, their families or society. A three-group cross-sectional comparative design was employed, comparing Indigenous (N = 3,187) and non-Indigenous (N = 14,522) 'at-risk' adolescents with a mainstream sample of Victorian high-school students (N = 1,105). Age and gender differences in SWB within the three groups were also explored. All participants completed the Personal Wellbeing Index-School Children (PWI-SC), which measures SWB. Mean SWB was significantly higher in the mainstream sample than in both the Indigenous and non-Indigenous 'at-risk' groups. However, within the at-risk adolescents, the Indigenous sample scored higher than the non-Indigenous. In the mainstream sample, male and female SWB did not significantly differ, whereas males scored higher than females in both at-risk groups-with males scoring higher on all seven PWI-SC domains. Finally, in all three samples, a decline in SWB from early to mid-adolescence was observed. This suggests that mid-adolescence is a challenging time for all young people as they approach adulthood. The implications of this research for educational and government policy concerning youths in Australia is discussed. For example, the importance of obtaining normative data that will assist in the identification of young people who are most at-risk for experiencing low personal wellbeing and who are in the greatest need of support. © 2014 Springer Science+Business Media Dordrecht.

The role of accounting in building financial capacity of Indigenous Australians.

 This study investigated the empowering and/or disempowering role that accounting can play in the building of financial capacity of Indigenous Australians.

Psychosocial predictors of antiracist bystander action toward indigenous Australians

Racism toward Indigenous people remains a social problem in Australian culture, and racial abuse is part of that social problem. In this research, we investigated whether internal and external motivations, being open-minded, and having racist attitudes predicted the intention to engage in bystander action in support of Indigenous Australians in situations deemed low- and high-risk to personal safety. A total of 168 non-Indigenous community participants completed an anonymous online survey in Perth, Western Australia. In the low-risk scenario, low levels of racism, high internal motivation, and openness predicted the intention to engage in bystander action. In the high-risk scenario, participants with lower levels of racism and being female were more likely to engage in bystander action in support of Indigenous Australians. Coupled with previous research in the field, our findings suggest that internalized values relating to antiracist sentiments are significant predictors of antiracist bystander action.

Indigenous knowledge and climate change: settlement patterns of the past to adaption of the future

For centuries the Aboriginal Peoples of Australia have been confronted with major ecological, geological and climate events, and had to adapt home shelters and settlements to seasonal variations. Many of these changes have been captured in the cultural traditions of the indigenous people reflecting a harsh coastal environment. Weather patterns and climate change were gauged by the occurrence of the tidal changes, landscape changes, recurring weather events and the acknowledgement of six seasons. Community settlements got established and relocated to adapt to the patterns of nature. This paper investigates if this ancient knowledge can provide answers for adaptation of coastal settlements to a changing climate. Drawing upon recent published literature on predicted coastal climate change impacts in the different regions of Australia, and the review of indigenous settlement planning according to a six season cycle, the author explores traditional knowledge as input to a potential Design Based Adaptation Model for coastal settlements along the Australian coast.

"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.

Leading indigenous cultural inclusion 2014 program evaluation report

The Leading Indigenous Cultural Inclusion aims to support improvements in the learning outcomes and wellbeing of Aboriginal students by providing principals and school leaders with the understanding, skills and strategies to create and sustain school environments which support inclusion, engagement and achievement of Indigenous students.