Transcript Perspectives and Pathways PowerPoint

Perspectives and Pathways
Embracing genuine reconciliation
© Levai, B
Growing Competence in
working with Australian
Aboriginal and Torres
Strait Islander Cultures
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Conversations
Conversation 1 – Context of Aboriginal Australia
Conversation 2 – Identity and culture
Conversation 3 – What is Cultural Competence
Conversation 4 -
Distinction between Competence and
Competencies and Awareness
Conversation 5 -
Attitudes, knowledge and skills
Conversation 6 -
Reflecting – Using the Quadrants
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National Quality Standard
This Professional Learning, Cultural Competence - Growing Competence in
working with Australian Aboriginal and Torres Strait Islander Cultures
supports professionals to meet these National Quality Standards:
1.1.2
Each child’s current knowledge, ideas, culture, abilities and interests
are the foundation of the program
1.2
6.1
6.2
6.3
Educators and coordinators are focused, active and reflective in
designing and delivering the program for each child
Respectful supportive relationships with families are developed and
maintained
Families are supported in their parenting role and their values and
beliefs about child rearing are respected
The service collaborates with other organisations and service
providers to enhance children’s learning and wellbeing.
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“Cultural competence
will be a new term for
many of us. It is an
evolving concept and
our engagement with it
will contribute to its
evolution”.
(DEEWR, 2010, p. 21).
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Margaret Wheatley best describes
conversation as:
Human conversation is the most ancient and easiest way
to cultivate the conditions for change – personal change,
community and organisational change and planetary
change.
If we can sit together and talk about what’s important to
us, we begin to come alive. We share what we see, what
we feel and we listen to what others see and feel.
(Wheatley, M.J., 2002)
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‘We can position ourselves in
ways that invite respect,
curiosity and connection.
We can also position ourselves
in ways that invite judgement,
disconnection and disapproval.
The stance we take has
profound effects on
relationships and is shaped by
our values and conceptual
assumptions.’
(Madsen, 1999)
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Conversation 1
The Aboriginal flag
The Learning Journey
for Educators: Growing
competence in working
with Australian
Aboriginal and Torres
Strait Islander Cultures
The Torres Strait Islander flag
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Aboriginal Australia,
identified by language groups
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1. Aboriginal South Australia: language groups
2. South Australian Aboriginal Nations
Aboriginal Nations SA
Adnyamanthanha
Antikirinya
Arabana
Arrente (Pertame)
Bindjali
Bunganditj
Danggali
Pirlatapa
Dhiari
Pitjantjatjara
Diyari
Wadigali
Gugada
Wangangurru
Karangura
Wangkamana
Kaurna
Wilyali
Kuyani
Wirangu
Luritja
Malyangapa Yandruwandha
Yankunytjajara
Meru
Yaluyandi
Yawarawarrak
Mirniny
Nakako
Narungga
Nawu
Njadjuri
Ngalea
Ngamini
Ngarkat
Ngarrindjeri
Nukunu
Parnkarla
Peramangk
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© Levai, B
Are you able to identify the
Aboriginal nations upon which your
service is located?
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ABORIGINAL DIVERSITY
•
Aboriginal communities are as diverse as any
other community.
•
they are not all one cultural group and not all
the same
•
there may be similarities, but are also very
different
•
don’t assume one person speaks for all the
community members
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Australian Aboriginal History
A brief over-view
1770
Capt. James Cook claims
possession of the whole
east coast of Australia for
the British Crown
1788
Cook raises the Union
Jack at Sydney Cove
to start a penal colony
Aboriginal resistance
against the first fleet
arrivals
1810
Aboriginal people moved onto
mission stations where they can be
taught European beliefs and used
as cheap labour.
Settlers try to control the growth
control of the Aboriginal population
with a policy of absorption
1810
Establishment of
SA Mission
Stations
Poonindie
Point Pearce
Raukkan
Gerard
Umeewarra
Swan Reach
Nepabunna
Ernabella
Armata
Ooldea
Koonibba
Yalata
Oodnadatta
1836 SA
established as
a province of
Great Britain
by King
William 4th
under the
letters patent
1888 White
Australian
Policy
Policies that
intentionally
restricted nonwhite
immigration to
Australia
Prime Minister
Hughes in 1919
hailed it as “the
greatest thing
we ever
achieved”
1872 birth of David Uniapon
Ngarrindjeri preacher, author and inventor of
shearers. Born 28th Sept at Point McLeay
(Raukkan Mission). Considered a “black genius”
Australia’s “Leonardo”. David’s image is on the
$50 note – Raukkan church in the background
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Australian Aboriginal History
1901 Federation
The Commonwealth
Constitution states
“in reckoning the
numbers of
people…Aboriginal
natives shall not be
counted” It also
states that the
Commonwealth
would legislate for
any race except
Aboriginal people
The power of
Aboriginal Affairs
was left the States.
1911 SA
Aborigines Act
Makes the
chief protector
the legal
guardian of
every
Aboriginal half
caste child
under 21 yrs
old. He also
has control of
where the
child lives
Replaced by
the Aborigines
Protection
Board in 1939
1937 Assimilation Policy
“The destiny of the natives
of Aboriginal origin, but
not of the full blood, lies in
their ultimate
absorption…with a view to
their taking their place in
the white community on an
equal footing with the
whites”
Segregationist practices
continue until 1960s with
separate sections in movie
theatres, separate wards in
hospitals, hotels refusing
drinks and schools able to
refuse enrolment to
Aboriginal children
1967
Referendum
Aboriginal
people
counted in
the census
and not
considered
flora and
fauna
1976 Sir Douglas
Ralph Nicholls
(Yorta Yorta
Nation NSW)
declared
Governor of
South Australia
by Don Dunstan
2008 Prime Minister Kevin Rudd apologises to the Stolen
Generation for their “profound grief, suffering and loss.”
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Australian Aboriginal Massacres
1700-1928
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Yeeman (QLD)
Medway Ranges (QLD)
Kimberley Region (WA)
Goulbobla Hill (QLD)
Roeburn (WA)
Barrow Creek (NT)
Blackfellow’s Creek (QLD)
Cape Bedford (QLD)
Arneham Land (NT)
Mt Isa (QLD) Battle Mountain
Halls Creek (WA)
Speewah (QLD)
Rufus River (NSW)
Elliston (SA) (1839 & 1849)
“…. spoke about that day they
escaped death and ran into the
bushes. They stood and watched in
horror as their people were driven off
the cliffs into the sea. People tried to
escape but they were cut down by
whips, sticks and guns”
Black Armband 2 – Elliston Massacres
2007
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Recognising that Australia’s history and the impact it has on
Aboriginal and Torres Strait Islander Australia, is a critical and
very observable element of Cultural Competence.
(Matthews, L. 2011)
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Thinking about you
© Levai, B
• Think of a time you felt powerless, and a
time you felt disrespected
o what were the words you associated with
each feeling?
o were there lasting impacts of these
experiences?
o who do you think might feel they have no
power in an early childhood setting?
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What does the
data tell us about
what is
happening
today?
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Early childhood educators
guided by the framework
will reinforce in their daily
practice the principles laid
out in the United Nations
Convention on the Rights of
the Child (the convention).
The convention states that
all children have the right to
an education that lays the
foundation for the rest of
their lives, maximises their
ability and respects their
family, cultural and other
identities and languages.”
(DEEWR, 2009, p. 5).
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Conversation 2
© Levai, B
What is Identity?
•Who are you?
•where are you from?
•where do you feel a sense of belonging?
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‘People develop as
participants
in being
cultural and
‘There are many ways
of living,
communities. Their
knowing.’
development can be
‘Children are born belonging
a in
culture
understood to
only
light
which is not only influenced
by practices
of the cultural
‘
and
circumstances
traditional practices,
heritage
and of
ancestral knowledgetheir
butcommunities
also by the
also change’
experiences, valueswhich
and beliefs
of
individual families.’ (EYLF pg 13)
(Rogoff , 2003, p. 3-4).
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Why is culture important?
•Culture is about identity
•Culture defines who we are,
how we communicate, what
we value and what is
important to us.
•Fostering cultural identity is
in the best interests of the
child.
(Bamblett and Lewis, 2007, p. 45).
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Cultural Identity
Comes from having access to:
•Your culture – its institutions, land, language,
knowledge, social resources, economic
resources.
•The institutions of the community (lifestyle) –
its codes for living (social and environmental),
nutrition, safety, protection of physical, spiritual
and emotional integrity of children and families.
•Cultural expression and cultural endorsement.
(DEEWR, 2010, p. 22)
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Growing Cultural Competence begins
with individuals undertaking a process
of reflection on their own cultural
identity and recognising the impact
their culture has on their own practice.
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Conversation 3
Belonging, Being & Becoming
The Early Years Learning Framework for Australia
Cultural Competence is
one of the 8
pedagogical practices
that has been identified
in the Early Years
Learning
Framework to
promote children’s
learning.
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Cultural Competence is much more than awareness of cultural
differences. It is the ability to understand, respect, communicate with and
effectively interact with, people across cultures (Educators Guide p.16)
‘cultural’ as defined in the Educators’
Guide: shared attitudes, values, goals
and practices that characterise an
institution, organisation or group.
‘Competence’ as defined in the
Educators’ Guide: the ability of all
educators to make appropriate
decisions and effective actions in their
setting regardless of the absence or
presence of Aboriginal and Torres
Strait Islander children.
(DEEWR, 2010, p.24)
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Why are there two Cultural Competence sections
in the Early Years Learning Framework
Educators’ Guide for Australia?
The difference between the two Cultural Competence sections that are
explored are:
Concept 6 – Cultural Competence
•Explicitly supports educators to recognise and promote the importance that
diversity of culture plays in children’s development.
Concept 7 – The Learning Journey for Educators: Growing
competence in working with Australian Aboriginal and Torres
Strait Islander Cultures
•Explicitly supports educators to develop respectful and reciprocal
relationships with Aboriginal and Torres Islander peoples within the local
context (DEEWR, 2010).
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Why is Cultural Competence
important?
Children’s sense of
belonging is strongly
founded in the families
and cultures in which
they are brought up.
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Conversation 4
Distinction between
‘competence’ and ‘competencies’
‘
‘Competence’ refers to a broad global capacity; it is
an outcome that describes what someone can do
(Tight, 1996)
‘Competencies’ is a much more narrow concept that
is used to label specific skills and abilities that are
observable and assessable (Smith, 2005)
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© Levai, B
Difference
between
‘competence’ and
‘awareness’.
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Difference between
‘competence’ and ‘awareness’
Cultural Competence
“Cultural competence is a set of congruent behaviours, attitudes, and policies that
come together in a system, agency or among professionals and enable that system,
agency or those professions to work effectively in cross-cultural situations” (Cross et
al, 1989).
‘A set of values and principles, demonstrated behaviours, attitudes, policies, and
structures that enable people to work effectively in cross-cultural settings’ (Petty,
2010, p.15).
Cultural Awareness
“Cultural awareness is the individual cognitive dimension where the focus is on
understandings and awareness of the history, experience, culture and rights of
Aboriginal and Torres Strait Islander Peoples. The goal in this dimension is to change
attitudes to facilitate changes in behaviour.”
(Australian Health Ministers' Advisory Council Standing Committee for Aboriginal and Torres Strait Islander Health
Working Party, 2004).
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It is more than flying the flags, barbecues,
music, visitors and ‘one-off’ events.
An Early Childhood environment informed by
BELONGING, BEING & BECOMING, the Early
Years Learning Framework for Australia, weaves
culture, language and identity into every aspect of
the early childhood setting.
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• How do our relationships
with families uphold and
respect their rights to have
their cultures, identities,
abilities and strengths
acknowledged and valued,
and
– respond to the
complexities of children’s
and families’ lives?
– what are the tensions
and challenges?
– what do you need to
think about?
© Levai, B
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So:
What does it
mean to you and
your service?
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Conversation 5
KNOWLEDGE
SKILLS
CULTURAL
COMPETENCE
To operate in a cultural competent
way you need to have 3 elementsAttitudes, Skills and Knowledge
CULTURAL
COMPETENCE
ATTITUDES
If you remove any one of the 3
elements then you cannot claim
cultural competence
If you remove just 1 element, then
you are operating in an incompetent
state
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For living and working in the local Aboriginal and Torres
Strait Islander contexts (socially)
SKILLS
•Find out what are the local protocols for living and working in the
local context socially
•Develop reciprocal relationships
•Share about who you are and your family
•Respect confidentiality and privacy
For working in local Aboriginal and Torres Strait Islander
context (professionally)
•Find out what are the local protocols for communication and
community engagement
•Get to know your community. Establish trust and credibility.
•If unsure always ask and seek permission. Don’t assume.
•Consult with a range of community members. Consultation should not
be tokenistic.
•Develop reciprocal relationships and partnerships
•Attend local community celebrations
•Acknowledge that ownership of knowledge and expertise of Aboriginal
and Torres Strait Islander culture is owned by Aboriginal and Torres
Strait Islander peoples.
•Communication requires listening, respect , patience and
understanding
•Work with the community side by side not overseeing or being the
boss.
•Respect confidentiality and privacy.
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KNOWLEDGE
Awareness understanding and of Aboriginal and Torres
Strait Islander culture, history and contemporary societies
•Acknowledgment of diversity of Aboriginal and Torres Strait
Islander peoples
•Acknowledges the Aboriginal and Torres Strait Islander
history of Australia
Understanding that the importance of
connectedness to land and spirituality is the
core of Aboriginal and Torres Strait Islander
cultural identity
•Acknowledge that identity of Aboriginal and Torres Strait
Islander peoples is determined only by Aboriginal and Torres
Strait Islander peoples.
• Culture, language and identity are interrelated
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How do you believe attitudes are formed?
Do you believe attitudes can be influenced?
© Levai, B
Why should some attitudes be changed?
What do you think are the most effective ways of changing attitudes?
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Conversation 6
Sharing our ideas and
thoughts
Using a measuring tool to
support our journey The quadrants.
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A learning journey of
Cultural Competence
occurs when ongoing
reflection and
environmental
feedback involves
and supports
educators to move up
and down the journey
from unwilling and
unable to willing and
able
© Levai, B
(DEEWR, 2010, 26)
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Being moral includes living the principles
of justice. It involves making sure that
everyone gets a fair go and that hidden
attitudes to race, class and difference are
made visible and challenged.
Wendy Lee in National Quality Standard Professional Learning Program (2011).
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References
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Australian Health Ministers' Advisory Council Standing Committee for Aboriginal and Torres Strait Islander Health Working
Party (2004). Cultural respect framework for Aboriginal and Torres Strait Islander health, 2004-2009. Adelaide: Department
of Health.
Bamblett, M., & Lewis, P. (2007). Detoxifying the child and family welfare system for Australian Indigenous peoples: Selfdetermination, rights and culture as critical tools. First Peoples Child And Family Review, 3(3), 43-56.
Cross, T., Bazron, B., Dennis, K., & Isaacs, M., (1989). Towards A Culturally Competent System of Care, Volume I.
Washington, DC: Georgetown University Child Development Centre, CASSP Technical Assistance Centre.
Department of Education, Employment and Workplace Relations (DEEWR) (2009). Belonging , Being and Becoming the
Early Years Learning Framework for Australia. Available online from
http://www.deewr.gov.au/EarlyChildhood/Policy_Agenda/Quality/Pages/EarlyYearsLearningFramework.aspx
Department of Education, Employment and Workplace Relations (DEEWR) (2010). Educators Belonging, Being and
Becoming: Educators’ Guide to the Early Years Learning Framework for Australia. Available online from
http://www.deewr.gov.au/Earlychildhood/Policy_Agenda/Quality/Documents/EYLF_Ed_Guide.pdf.
Rogoff, B. (2003). The cultural nature of human development. New York: Oxford University Press.
National Quality Standard Professional Learning Program (2011). Understanding cultural competence. E-Newsletter no. 7.
Available online: http://www.earlychildhoodaustralia.org.au/nqsplp/wp-content/uploads/2012/05/EYLFPLP_ENewsletter_No7.pdf
Sarra, C. (2003). Young and Black and Deadly: Strategies for improving outcomes for Indigenous students (Queensland
Teaching Series: Practitioner Perspectives). Deakin: Australian College of Education.
Smith, MK. (2005). ‘Competence and competency’, Informal Education Homepage, www.infed.org/bibliog/b-comp.htm.
Petty, S. (2010). The New Frontier: An Integrated Framework for Equity and Transformative Improvement in Education.
California Tomorrow.
Tight, M. (1996). Key Concepts in Adult Education and Training. London: Routledge.
Villegas, A. and Lucas, T. (2007). ‘Preparing culturally responsive teachers: rethinking the Curriculum’. Journal of Teacher
Education, Vol 53, No 1, pp20-32
Wheatley, M.J. (2002). Turning to one another: Simple conversations to restore hope to the future. San Francisco: BerrettKoehler.
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