Indigenous Education-Module Activities and Subject Reflection - Literature review Example

Name of the student Course Tittle Name of the professor Date Table of Contents Name of the student 0 Course Tittle 0 Name of the professor 0 1.0.Module Activity 3 Response 1 1.1.Introduction 1 1.2.Created Activity 2 1.3.Application to the primary setting 2 1.4.Reflection on EYLF principle 3 1.5.Conclusion 3 2.0.Module Activity 4 Response 3 2.1.The strategy of Symbols and Images 4 3.0.Module Activity 5 response 6 3.1.Aboriginal Infant Development Program 6 3.1.1.Introduction 6 3.1.2.Working with Aboriginal Infant Development Program 6 3.1.3.Conclusion 7 4.0.Professional Reflection 8 5.0.Reference List 10 1.0. Module Activity 3 Response 1.1. Introduction The Beauty of Narran Lake is an Aboriginal Perspective Activity created as a visual and interactive activity to enable Aboriginal children gain an understanding about the beauty of Aboriginal culture and education system. Owing to the emphasis the activity has on the local Aboriginal children and community at large, it is tailored to introduce new knowledge and awareness of culture within the realm of education. The activity is factual and presents information that challenges existing perspectives about Aborigines. 1.2. Created Activity The most essential part of this activity is that I plan and arrange the needed materials beforehand. The next step is to address all concerns. I have developed a picture where they can see the map to help them with the story they are to learn about the lake. I then read the version of the story I have developed in 10 sentences. To make it easier for the children, I have given each sentence a clear meaning by making hand gestures and referring to parts of the map. As Waller (2012) suggests, I have included gestures since symbols forms an important aspect of Aboriginal ways of learning. It also needs to be established that from the start, I provide learning protocols that are around Aboriginal ways of observing and listening. As I read through the sentences I notice zero incidences of behavior management. Children are calm and engaged in their minds. It is at this point that I introduce another map for additional information. I accompany this with an old painting of a story so that children can learn how to convey meanings using the painted image. To facilitate the process, I pair them off with each pair given sentence strip about the Lake. As I read these sentences, I challenge each pair to identify which sentence they have. The next step is to shuffle different parts of the picture that was joined to form The Beauty of Narran Lake. Harrison (2011) argues that communicating through action is an essential important part of Aboriginal culture; I then make each pair to reconstruct the map. 1.3. Application to the primary setting In his text Embedding Indigenous Perspectives in the Early Childhood Curriculum, Miller (2011) argues that the best way to ensure that learning takes place in early childhood is to introduce activities that promote academic outcomes. To this regard, this activity can be applied to the primary setting in the sense that it gives a twofold process; suiting Aboriginal language class and Aboriginal perspective which can be realized in the pedagogy. 1.4. Reflection on EYLF principle One of the key principles of EYLF is the three B’s (being, becoming and belonging). This means that the activity as developed conceptualises practice through activity---one thing that early childhood pedagogy envisions within EYLF. As noted in the principle, children need holistic approach that enables them connect body, mind and spirit (p. 14). This is exactly what this activity offers. 1.5. Conclusion Concluding on the response, Aboriginal perspective is diverse therefore this activity has been developed with the hope that it transforms early childhood pedagogy so as to reconcile the seemed to be lost interest in Aboriginal perspective. 2.0. Module Activity 4 Response 2.1. The strategy of Symbols and Images Symbols and Images is one of the 8 pedagogical or eight-way frameworks of Aboriginal Pedagogy. This pedagogy believes in metaphors and images as a key way children can adopt to understand contents and concepts. As Dockett et al. (2011) note, children at early age have the ability of decoding knowledge coded in signs, symbols, metaphors and images thus making this pedagogy a necessity when learning complex knowledge. It is for this reason that Yunkaporta (2011, p. 208) explains that the best way to understand what Symbols and Images as a pedagogy is to scrutinize how they are pedagogically linked---that is, while one provides the structure of memory the other gives the language of memory. To apply the symbols and images within the realm of education and further consider its usefulness in Aboriginal Education for Aboriginal and non-Aboriginal students, studies by Yunkaporta (2011, p. 41); Harrison (2011) will be essential. Beginning with the former, symbols and images have been used to enhance innovation and inculcate intercultural knowledge among the Aboriginals. This is well demonstrated in the research done by Yunkaporta (n.d., p. 41). Yunkaporta investigates how using symbols and images create intercultural tolerance. He adopts a bowerbird as an image to represents quality work and adoption of curved track with a group of foot print from children followed by foot print from children for the same Aboriginal class. This image was to represent cultural diversities of the Aboriginals. Yunkaporta noted that when these symbols and images were first introduced, there was no immediate turnaround of behaviors and connection. However, there was paradigm shift in higher order thinking as children could recognize that different sets of foot prints had unique interpretations considering different environments where the Aboriginals were coming from. Although Yunkaporta attempted to show the relationship images and symbols have on culture tolerance among Aboriginals, Kitson and Bowes (2010) bring an-all-round perspective. He argues that when Aboriginal children at early years of schooling get exposed to images and symbols that they can easily comprehend and find meanings to, they develop deep knowledge and higher order thinking thus improving their class outcomes---a concept that conforms to primary setting for Aboriginal children. The best conclusion that can be drawn here relates to statement made by Kirby and Yunkaporta when they said, “Aboriginal perspectives have been confused with Aboriginal themes. A genuine Aboriginal perspective can bring Aboriginal [..] orientations to the study [of] mainstream content, no matter what the theme is” (2011, p. 204) Conversely, non-Aboriginal children stand to benefit when the pedagogy is applied to EC/primary setting. To begin with, images and symbols offers sequential but not relational endeavor. Therefore when the pedagogy is included in non-Aboriginal children curriculum then it would mean problems will be solved as children will be able to associate and make connections with existing knowledge thus improving their performance and grades. 3.0. Module Activity 5 response 3.1. Aboriginal Infant Development Program 3.1.1. Introduction Ability to accommodate the diverse cultural orientations of Aboriginal children needs strong community based organization that understands the tenets of such children. This is exactly what Aboriginal Infant Development Program (AIDP) does. As a community based organization, it works with families and institutions with an aim of supporting the growth and development of Aboriginal children in school especially those at their important years of development. Conversely, formed with core interests of Aboriginal interests and cultural diversities at hand, AIDP carries consultative programmes that give information and support children from birth to six who may be diagnosed with retardation in their mental development. 3.1.2. Working with Aboriginal Infant Development Program Providing Aboriginal children with high-quality education and best care is essential. SNAICC (2005) note that experiences that children gain during the tender age is very essential for their academic growth. Steering Committee for the Review of Government Service Provision (2005) on the other hand adds that mobilizing community based organization is one way of ensuring that such organisations promotes education at a tender age---in this case EC/primary setting. Linking this with AIDP, the most important aspect that needs to kick start the process is to coordinate with AIDP in such a manner that Aboriginal children coming from financially constrained families and as a result do not start school at the required age and on equal footing get the necessary support. On the same note, researches such as Harrison (2011) notes that reason for poor performance among Aboriginal children is due to good foundation which makes them score lower grades compared to other children. As a matter of fact Harrison statistically shows that for every 5 Aboriginal children and 5 non-Aboriginal children sampled, 3 Aboriginal averagely get distinction or high distinction in their first 3 years of school anytime they enter EC program at the right age. On the hand, they tend to perform slightly lower when their financial statuses make them delay their studies. Therefore my involvement with AIDP will be to first explain to them that though we need effective early childhood parenting programs oriented to academics, supporting such children with financial materials and or curriculum materials when they are still young to help them effectively integrate with the curriculum and some principles from EYLF such as partnership stating that; “Learning outcomes are most likely to be achieved when early childhood educators work in partnership with families. Educators recognize that families are children’s first and most influential teachers.” (p.12) 3.1.3. Conclusion The principles of Aboriginal early childhood pedagogy underpins the need for a well-structured support from families and organizations as this draws wide scope of repertoire of pedagogical factors and practices that are essential for children’s learning. This section has singled out financial support as one way to link AIDP and make useful in an EC/primary setting. In as much, there are other ways one can use to engage such organisations. For instance, as community based organization, they can be utilized when they fund and coordinate an integrated and holistic approach Aboriginal children need for teaching and learning. In so doing, they should be liaised with curriculum so as to reflect needs of other stakeholders in education. 4.0. Professional Reflection The tenets of EEP400 provides essential elements for future professional practice; both as a teacher and a stakeholder in the education system. To begin with, a reflection on module 3 and 4 show that pedagogical tenet for Aboriginal children should be holistic and globally oriented to Aboriginal learning. This will enable me form overall purpose, meaning and structure about Aboriginal culture and also breaking it down into manageable elements. Similarly, Aboriginal Perspective Activity that has been created gives me an indication that indigenous pedagogy should not be sequential but a continuous process whereby problems affecting the learnability of Aboriginal children should be tackled laterally through association and making connections to their existing knowledge. Thorough analysis of EEP400 shows that Aboriginal pedagogies are made in such a manner that they are place-based, intensely ecological and found within a framework of philosophical personal and ancestral relationship with the environment. To this regard, professional reflection and a linkage for future professional practice show that there should be a relationship between content of the curriculum and local expectations thus ensuring as a teacher or stakeholder that I highly contextualized teaching or curriculum. A highly contextualized content or teaching approach is localized, group oriented and connected to real-life issues and contexts. Thirdly, for a child to achieve distinction or high distinction especially within the realm of early childhood and or primary classroom, there need to be a curriculum or teaching approaches that are geared towards holistic thinking and relational cognition. This is reflected especially in module 5 where education is seen as non-linear and involves repetition and returning to earlier taught concept for deeper understanding. Furthermore, as noted in EYLF, children have tendencies of bringing community or family based being, belonging and becoming to their childhood education settings. Therefore involving a community to spearhead learnability within the setting of EC/primary setting does not abode well with the elements of being, becoming and belonging but also shapes my future expectation when shaping children transiting from home to early childhood settings. Lastly, contents of EEP400 shows that children have different and divergent learning abilities and in so doing have different learning ways. To conceptualise the statement, the analysis in module 3 above adopted an activity that assessed linguistic and cultural relevance in education. Basing on the conclusion made in this activity vis-à-vis other researches or activities developed (From Gumnuts to Buttons by Debra Hocking) it is possible to conclude that as a teacher, adoption of an approach that are culturally and linguistically responsive and relevant to the intellectual abilities of each child will acknowledge their abilities and strengths. It is lesson I will take for future professional practice because we are living in a continuously diverse culture developing an inclusive pedagogy will respect diversity. 5.0. Reference List Dockett, S., Perry, B., Kearney, E. (2011) The Best Start To Life. Professional Educator. Pp 25- 26. http://search.informit.com.au.ezproxy.csu.edu.au/fullText;dn=187538;res=AEIPT Harrison, N. (2011). Teaching and Learning in Aboriginal Education, 2nd Ed. Melbourne: Oxford University Press. Chap 7 – Aboriginal Children as Powerful Mathematicians Miller, M. (2011). Embedding Indigenous Perspectives in the Early Childhood Curriculum. Educating Young Children – Learning and Teaching in the Early Childhood, Vol. 17, No. 2. pp37-39. http://search.informit.com.au.ezproxy.csu.edu.au/documentSummary;dn=330022482349125;res=IELHSS Kitson, R. & Bowes, J. (2010) Incorporating Indigenous Ways of Knowing in Early Education for Indigenous Children. Australasian Journal of Early Childhood. Vol 35 No 4 pp81-89. http://search.informit.com.au.ezproxy.csu.edu.au/fullText;dn=185301;res=AEIPT SNAICC (2005). Footprints to where we are. A resource manual for Aboriginal and Torres Strait Islander children’s services. (Vol. 110). North Fitzroy, Vic: SNAICC. Steering Committee for the Review of Government Service Provision (2005). Report on government services. Indigenous compendium. Canberra, ACT: Productivity Commission. Waller, L. (2012). All Talk, No Action. Australian Educator, Vol 73. Pp 24-26. http://www.aeufederal.org.au/Publications/AE/Atmn12pp24-27.pdf Yunkaporta, (2011) Indigenous Knowledge Systems: Comparing Aboriginal and Western Ways of Knowing, viewed on 20 September 2012, http://aboriginalrights.suite101.com/article.cfm/indigenous_knowledge_systems Yunkaporta, T n.d. Draft Report for DET on Indigenous Research Project conducted by Tyson Yunkaporta, Aboriginal Education Consultant, in Western NSW Region Schools, 2007 2009: Aboriginal Pedagogies at the Cultural Interface, viewed 20 September 2012, http://8ways.wikispaces.com/file/view/draft+report.doc Read More