"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.

The listening key: unlocking the democratic potential of indigenous participatory media

This article explores how a listening approach might address the complex challenges of researching the relationship between Indigenous participation in media and mainstream policy-making processes. An overview of contemporary Indigenous media demonstrates how digital and social media have built on the vibrant and innovative Indigenous media tradition, and enabled a proliferation of new Indigenous voices. But do the powerful listen to Indigenous-produced media, and does this constitute meaningful participation in the political process? The article distinguishes between participation as involvement in the production and dissemination of media, and participation as political influence. It argues that both meanings are crucial for fully realising the potential of Indigenous participatory media, and contends that a listening approach might offer ways to research and unlock the democratic potential of Indigenous media participation.

Leading indigenous cultural inclusion: a partnership for learning

The Leading Indigenous Cultural Inclusion module was developed by Deakin University for the Department of Education and the Bastow Institute. The tender was developed as a response to the DET policy shift from Wannik to the Koorie Education Strategy. Participants included leading teachers, principals and regional consultants. The five-day program included a two day residential program, one day follow up, school visits and a final day at Melbourne Museum. This workshop will highlight the challenges and successes of working across inter-agency and intra-agency co-operation and how these were resolved. The workshop includes: the successes and challenges faced by participants as they implemented their reconciliation action plan and their reflections on learning from the Leading Indigenous Cultural Inclusion module.

Children's play in the Australian Indigenous context: the need for a contemporary view

Despite an extensive search, very little literature was found on Australian Indigenous children’s play, and more specifically pretend play. Most of the literature found was written in the period from 1840 to the 1950s and was primarily descriptive. We argue that the literature found on Australian Indigenous children’s play could be interpreted through the prominent classical theories of the day. These theories emphasized the value of play in preparing children for adulthood. The literature is silent in regard to the value and significance of play in Indigenous Australian culture and on the contribution of play to children’s developmental skills such as language, cognition, problem-solving, literacy and learning. This paper presents a review of the available literature and argues for an analysis of contemporary Australian Indigenous children’s play which values play in the development of the child and interprets play behavior within an Indigenous cultural framework.

Measuring community and service provider attitudes to child sexual abuse in remote indigenous communities in Western Australia

This study aimed to evaluate a scale to measure attitudes to child sexual abuse (CSA) in remote Australian Indigenous communities. The scale was developed to gauge attitudes that may be inhibiting the reporting of cases of CSA to police, as well as to evaluate whether interventions that focused on collaborative relationships between community members and police resulted in changes in attitudes. Participants included service providers living outside the community (58%), community members (living within the community; 9%), and service providers who were also community members (33%); 18% of participants identified as Indigenous. Principal components analysis revealed a nonintuitive six-factor solution that did not support the original four concepts. Four intuitive factors emerged from an abridged version of the scale: entrenched issues, personal understanding and knowledge, communication between community and government, and community action. The scale detected significant differences between community status and between Indigenous status groups on some factors.

The conservation of Balinese traditional architecture: the integration of village pattern and housing pattern in indigenous villages

Bali Island is known not only for its culture and flourish of nature, but it is also for its traditional architecture which is embedded by the traditional philosophies including Tri Hita Karana, Tri Angga, Tri Loka etc. The Indigenous villages, as rural settlements, disclose their Indigenous traditions and values of Balinese culture and architecture which have been inherited from generation to generation. Many scholars have documented the Indigenous villages of Bali in relation to the nature, socio-culture, norms, as well as its architecture. In this paper, through an extensive literature review, and the use of observation, interview and documentation of extant Indigenous villages in Bali, the author explores how the village pattern is relational to the housing pattern in the Indigenous villages in Bali within the landscape that is Bali Island.

Evaluation of a collaborative operation to improve child sexual abuse reporting in Western Australian indigenous communities

This study presents an evaluation of Operation RESET, a community engagement intervention designed to help remote Indigenous communities and human service agencies to uncover, respond to, and prevent child sexual abuse. The primary aim of this evaluation was to determine whether the intervention was associated with increased reporting. Data were obtained for six Western Australian regions between 2007 and 2012. Number of reports and arrests significantly increased in the intervention areas during the intervention compared with the pre-intervention time period but not in the control areas. Arrest rates significantly increased during the intervention and increased further following the intervention. There were no changes in arrest rates in regions that did not participate in the operation. This evidence suggests that the reforms led to a marked improvement in some key outcomes for Indigenous victims of child sexual abuse and supports the adoption of this collaborative approach by other jurisdictions.

Promoting the persistence of Indigenous students through teaching at the cultural interface

The promise of higher education remains elusive for many Indigenous students in Australia. To date, institutional efforts to improve the persistence and retention of Indigenous students have been largely piecemeal, poorly integrated and designed to remediate skill deficits. Yet, market-led expansion of Australian higher education is driving curricular reform and demands for accountability and quality. Despite this, very little is known about how teaching and pedagogy can be used to support the learning and persistence of Indigenous students. In this context, the paper provides a reconceptualization of current debates and positions that are currently bound up within the limitations of questionable binary divides and oppositions, for example, educational psychology/sociology, transmission/critical or decolonial pedagogies and Indigenous/Western Knowledge. Nakata's concept of the Cultural Interface is mobilized to acknowledge some of the nuances and complexities that emerge when Indigenous and Western knowledge systems come into convergence within the higher education classroom.

Indigenous blood and ethical regimes in the United States and Australia since the 1960s

Blood samples collected from members of indigenous communities in the mid-20th century by scientists interested in human variation remain frozen today in institutional repositories around the world. This article focuses on two such collections-one established and maintained in the United States and the other in Australia. Through historical and ethnographic analysis, we show how scientific knowledge about the human species and ethical knowledge about human experimentation are coproduced differently in each national context over time. Through a series of vignettes, we trace the attempts of scientists and indigenous people to assemble and reassemble blood samples, ethical regimes, human biological knowledge, and personhood. In including ourselves-a U.S. historian of science and an Australian anthropologist-in the narrative, we show how humanistic and social scientific analysis contributes to ongoing efforts to maintain indigenous samples. [indigenous, biospecimens, science, genomics, postcolonial, ethics, cryopreservation].

Genetics and Indigenous communities: ethical issues

 Indigenous people stand to benefit from advances in genomic technology, but genetic research in Indigenous communities has been controversial. This article reviews the ethical issues that Indigenous people and others have raised with reference to genetic research projects and biobanks. The ethical issues that apply to Indigenous people should be seen as additional to ‘conventional’ ethical issues that apply to all people, rather than replacing them. The additional ethical concerns discussed include group harm; cultural beliefs relating to biospecimens and human origins; community engagement and collective consent; benefit; ownership; and whether biospecimens can and should be ‘repatriated.’