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1
Guider, Jeff. "Curriculum, Classroom Management and Discipline for the Aboriginal Student". Aboriginal Child at School 19, nr 4 (wrzesień 1991): 21–32. http://dx.doi.org/10.1017/s0310582200007550.
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The Director-General of Education in 1982, Mr. D.Swan, stated that Aboriginal education had two purposes: to enhance the development and learning of Aboriginal students and to enable all students to have some knowledge, understanding and appreciation of Aborigines and their cultural heritage (Aboriginal Education Unit, 1982, p.5). Unfortunately, today Aboriginal students still do not enjoy compatible success and participation rates to those of non-Aboriginal students. They are predominantly taught irrelvant curriculums and faced with inappropriate teacher classroom management and discipline styles. Subsequently, many Aboriginal students view schools as alien and hostile places. Schools do not meet Aboriginal students’ needs and problems of low self-esteem, motivation, academic achievement and a sense of safety and belonging often occur. Aboriginal students often do not behave in the same manner as non-Aboriginal students and teachers should be aware of the purposes of Aboriginal students’ behaviour and of the family and cultural influences which shape Aboriginals’ feelings, attitudes and values. There is a need in our schools for the inclusion of more Aboriginal perspectives in curriculums and for teachers to become aware of the need to change the way they teach and interact with Aboriginal students.
2
Jenkings, P. "Education -- Initiation!" Australian Journal of Indigenous Education 13, nr 5 (listopad 1985): 57–60. http://dx.doi.org/10.1017/s0310582200014085.
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Education as a form of initiation has severely affected Aboriginal children as they endeavour to live in ‘two worlds’.Education involves the initiation of a child into society. At an early age a child attends school where he or she learns attitudes, values and beliefs that are seen as desirable.Australia’s early white settlers saw that the Aborigines had no buildings and no formal institutions, this led them to draw a distorted view of Aboriginal education. Coming from the European situation where classrooms, boarding schools, and university buildings represented learning, they concluded that Aborigines were completely without any system of education.
3
Guider, Jeff. "Why Are So Many Aboriginal Children Not Achieving At School ?" Aboriginal Child at School 19, nr 2 (maj 1991): 42–53. http://dx.doi.org/10.1017/s0310582200007410.
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In 1988 the Aboriginal Education Policy Task Force called for broad equity between Aboriginal people and other Australians in access, participation, and outcomes at all stages of education. Aboriginals are not achieving a comparative level of success at school compared to non-Aboriginals. Symptomatic of problems in our schools are, the over representation of Aboriginals in lower classes, the high drop-out rate of Aboriginal children and their low participation rates in the senior years of high school. Some 17% of Aboriginal youth continue their schooling to year 12 compared to 49% of all students (Department of Employment, Education and Training, 1988, p.7). The failure of Aboriginal children to achieve at school has been widely interpreted as an individual failure on the part of Aboriginal children. Poor attainment has been attributed to lower I.Q. and ability, inadequate home environments, and poor parenting and not to the inadequacies of the education provided, to prejudices Aboriginal children face or to the active resistance by Aboriginal people to the cultural destruction implicit in many educational programs (McConnochie, 1982, p.20). An examination of the determinants of school success shows that Aboriginal children’s cultural values, beliefs and practices and Australian schools are often in conflict. To improve the outcomes for Aboriginal children schools are required to assess whether or not they are catering for the inherent needs and talents of individual Aboriginal children.
4
Carroll, Heather. "Education Levels". Aboriginal Child at School 19, nr 1 (marzec 1991): 3–5. http://dx.doi.org/10.1017/s0310582200007276.
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In our society education is a key factor in determining social and economic status (work opportunities derived from recognised training and accredited qualifications). The educational system appears to alienate many Aborigines. This is attributed to the interplay of poverty, communication or cultural differences, low expectations of school children, attitudes of teachers and parents (and the community in general), large unemployment and the limited scope of school curricula covering Aboriginal history or culture. This had led to an upsurge of pride (in recent years) in Aboriginal traditions and a promotion of the cultural inheritance stemming from the past. The notion of ‘cultural pride’, clearly influences the black community and the wider society wherein non-Aborigines are increasingly being exposed to ‘Aboriginality’ in a social and educational environment.
5
Darvall, Ken. "Aboriginal Education in the 1990s". Aboriginal Child at School 18, nr 1 (marzec 1990): 3–6. http://dx.doi.org/10.1017/s1326011100600248.
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1988, the year of the Bicentenary, was considered by some as the start of a new era for Aborigines. However, despite excellent media exposure on Aboriginal issues, the bicentennial year concluded with just memories of various celebrations.We enter the 1990s at a time of increasing change throughout the world. I believe that it is necessary for everyone involved in Aboriginal education to focus on some important issues that encompass this delicate area.
6
Budby, J. "Aboriginal and Islander Views: Aboriginal Parental Involvement in Education". Aboriginal Child at School 22, nr 2 (sierpień 1994): 123–28. http://dx.doi.org/10.1017/s0310582200006325.
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The Aboriginal consultative group to the Schools Commission in their report. Education for Aborigines, made the following statement about the involvement of parents in the education of their children.
7
West, E. "Aboriginal Education". Australian Journal of Indigenous Education 13, nr 5 (listopad 1985): 39–44. http://dx.doi.org/10.1017/s031058220001405x.
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Garusova, Larisa. "Canada’s contemporary policy on Aboriginal education". SHS Web of Conferences 134 (2022): 00013. http://dx.doi.org/10.1051/shsconf/202213400013.
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The article analyzes the process of transformation of the educational system of the Indigenous peoples, the key factor of which is the policy of the Canadian government. Based on the analysis of documents and materials of the federal government of Canada and regional authorities, qantitative and qualitative characteristics of the modern educational status of Aboriginal peoples have been identified. Canada's Aboriginal education system has gone through a difficult path from destructive forms of education for culture, family and personality, to humane and careful attitude towards students, their national roots and traditions. The policy of compensating for the damage done in the past and supporting the Indigenous peoples in the field of education goes in several directions. Among them there are payments to those Aborigines who have suffered physically or mentally in boarding schools in the past; equalization of education levels of Indigenous peoples and other Canadians, support of Aboriginal languages and culture. The main tools in the implementation of modern government policy are increased funding for the education of the Indigenous population and the collaboration of the authorities with public organizations and Aboriginal communities.
9
Walsh, Grant. "Aboriginal Primary Education". Aboriginal Child at School 15, nr 2 (maj 1987): 3–21. http://dx.doi.org/10.1017/s0310582200014826.
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Aboriginal children attending school have special needs that should be recognised and catered for by the school system. This paper will deal with the practical aspects of Aboriginal education. In particular the focus will be on Aboriginal Primary education within Western Australia. The paper also limits itself by addressing issues related to more traditionally oriented Aboriginal groups living in remote communities. However, while the main emphasis is given to more traditionally oriented Aboriginal groups, many aspects can be usefully employed and extended to Aboriginal education in general. Therefore the aim of this paper is to give teachers and educators basic information about Aboriginal education so that they can develop appropriate education programs to meet the needs of the Aboriginal children within their schools.
10
Lee, Angela Hao-Chun. "The influence of governmental control and early Christian missionaries on music education of Aborigines in Taiwan". British Journal of Music Education 23, nr 2 (29.06.2006): 205–16. http://dx.doi.org/10.1017/s0265051706006930.
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There has been little research conducted on Taiwanese Aboriginal music education in comparison to Aboriginal education. C. Hsu's Taiwanese Music History (1996) presents information on Aboriginal music including instruments, dance, ritual music, songs and singing, but information on music education practices is lacking. The examination of historical documentation shows that music education was used by both the Japanese government and Christian missionaries to advance their political and religious agendas. This paper will examine the development of the music education of Aborigines in Taiwan from the mid nineteenth century, when Christian missionaries first came to Taiwan, until the end of the Japanese protectorate (1945). I shall discuss how the missionaries from Britain and Canada successfully introduced Western religious music to Aboriginal communities by promoting various activities such as hymn singing and religious services. The paper will then look at the influence of government policy on Aboriginal music education during the colonial periods. These policies affected both the music taught in elementary schools and the teaching materials.
11
Marsden, Beth. "“The system of compulsory education is failing”". History of Education Review 47, nr 2 (1.10.2018): 143–54. http://dx.doi.org/10.1108/her-11-2017-0024.
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Purpose The purpose of this paper is to examine the ways in which the mobility of indigenous people in Victoria during the 1960s enabled them to resist the policy of assimilation as evident in the structures of schooling. It argues that the ideology of assimilation was pervasive in the Education Department’s approach to Aboriginal education and inherent in the curriculum it produced for use in state schools. This is central to the construction of the state of Victoria as being devoid of Aboriginal people, which contributes to a particularly Victorian perspective of Australia’s national identity in relation to indigenous people and culture. Design/methodology/approach This paper utilises the state school records of the Victorian Department of Education, as well as the curriculum documentation and resources the department produced. It also examines the records of the Aborigines Welfare Board. Findings The Victorian Education Department’s curriculum constructed a narrative of learning and schools which denied the presence of Aboriginal children in classrooms, and in the state of Victoria itself. These representations reflect the Department and the Victorian Government’s determination to deny the presence of Aboriginal children, a view more salient in Victoria than elsewhere in the nation due to the particularities of how Aboriginality was understood. Yet the mobility of Aboriginal students – illustrated in this paper through a case study – challenged both the representations of Aboriginal Victorians, and the school system itself. Originality/value This paper is inspired by the growing scholarship on Indigenous mobility in settler-colonial studies and offers a new perspective on assimilation in Victoria. It interrogates how curriculum intersected with the position of Aboriginal students in Victorian state schools, and how their position – which was often highly mobile – was influenced by the practices of assimilation, and by Aboriginal resistance and responses to assimilationist practices in their lives. This paper contributes to histories of assimilation, Aboriginal history and education in Victoria.
12
Beeman, Christopher. "Autochthonous Education". Encounters in Theory and History of Education 13 (10.11.2012): 27–40. http://dx.doi.org/10.24908/eoe-ese-rse.v13i0.4473.
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Reference is commonly made to the failure of Aboriginal students in schools of the modern West. Another perspective suggests that Aboriginal students are being failed by schools. But neither perspective considers that this circumstance, however described, might highlight what is wrong with schools, in general, and might offer possibilities of change, not only for the benefit of Aboriginal and Indigenous students, but for all students. By refocusing from Aboriginal to Indigenous, this paper proposes educational approaches that bridge culture and cross the human/more-than-human divide.
13
MOORE, TERRY. "Policy Dynamism: The Case of Aboriginal Australian Education". Journal of Social Policy 41, nr 1 (15.09.2011): 141–59. http://dx.doi.org/10.1017/s0047279411000584.
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AbstractWith reference to an ethnographic study of Aboriginal Australians in formal schooling, this paper focuses on the dynamism of the policy process. It argues that social policy is different in its performance from its formal articulation. It proposes that other discourses complicate policy discourse in its implementation, and that the Aboriginal objects of policy respond creatively to their representation in policy in ways that contribute to that complication. Aboriginal political leaders adopt the subject imagined in policy, elaborate its normativity and pressure their constituency to perform it. The routine performance of this subject works to compromise individuals’ capabilities to negotiate their lived interculturality and multiplicity, and confirms Aborigines in their marginalisation. Thus, policy becomes a central, authoritative catalyst in the real-world constitution of the subject initially imagined. The paper proposes that if social policy engages with this complexity, it can be effective in its aims of contributing to Aboriginal education and development, and management of the emerging condition of diversity. In both cases, it must account for the discursive and performative agency of the objects of policy, making it necessarily context-specific and revisable.
14
Watsford, P. "Teacher Education Courses : Improving the educational opportunities of Aboriginal and Torres Strait Islander people". Aboriginal Child at School 14, nr 1 (marzec 1986): 41–47. http://dx.doi.org/10.1017/s0310582200014164.
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A dramatic increase in the number of Aborigines and Torres Strait Islanders undertaking teacher education courses in Colleges of Advanced Education and Universities has occurred over the past ten years. In 1976 it was estimated that there were approximately 59 Aboriginal Teacher Education students throughout Australia (Anderson § Vevoorn, 1983:122). Today, in one institution alone - James Cook University - there are almost double this number. It is estimated that there were approximately 400 Aboriginal/Islander student teachers in 1985.
15
Honeyman, K. "Learning Difficulties of Aborigines in Education". Aboriginal Child at School 14, nr 3 (lipiec 1986): 17–36. http://dx.doi.org/10.1017/s0310582200014371.
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Many of today’s Aborigines, when placed in the Western educational environment, are faced with a range of psychological problems. This is partly because the education system is based on Western traditions and culture which, knowingly or unknowingly, tends to ignore almost completely Aboriginal culture and traditions.For teachers to develop strategies that will help themselves and their students in the class room, attention must be focused on situations that have contributed to the Aborigines’ low psychological appreciations of Western education.
16
Loos, N. "Townsville’s Aboriginal and Islander Teacher Education Program". Aboriginal Child at School 14, nr 3 (lipiec 1986): 46–56. http://dx.doi.org/10.1017/s0310582200014401.
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Historically, universities and colleges have been preoccupied with studying Aborigines, and to a much lesser extent Islanders, doing research on them, and teaching about them. In the mid 1970s, however, the then Mt Lawley, Townsville, and Torrens Colleges of Advanced Education independently launched special entry, indigenous teacher education programs. By providing personal, social and academic support for an enclave of Aborigines and Islanders within white institutions, it was hoped that students would be able to learn to cope with the demands of tertiary education and graduate with the same qualifications as other students in the colleges. With varying degrees of success, this has happened, such that this enclave support model has been adopted in a number of other colleges and in universities, and is now the most important single reason for the increased number of Aboriginal and Islander students in tertiary education.
17
Harrison, Neil. "Aborigines of the Imaginary: applying Lacan to Aboriginal education". Asia-Pacific Journal of Teacher Education 40, nr 1 (luty 2012): 5–14. http://dx.doi.org/10.1080/1359866x.2011.643764.
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18
Hogan, Jessica. "Analysis of the Aboriginal Education Policy (New South Wales Department of School Education, 1996)". Australian Journal of Indigenous Education 28, nr 2 (2000): 9–14. http://dx.doi.org/10.1017/s1326011100001599.
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The Aboriginal Education Policy (AEP) (New South Wales Department of School Education [NSW DSE], 1996) attempts to create a holistic approach to Aboriginal education for all students. This is done through emphasis on Aboriginal community involvement and incorporating Aboriginal content and perspectives in all stages of schooling. The policy is based on principles which express Aboriginal students' entitlement to the opportunities and understandings which come from education (NSW DSE, 1996: 8). The assumptions and values of the NSW DSE are shown by the emphasis placed on particular aspects of Aboriginal education. The practical impUcations of this policy are that teachers need to become more aware of Indigenous issues, and develop empathy for the past and continuing effects of colonisation.
19
Brown, Leslie A. "Social Work Education For Aboriginal Communities". Canadian Journal of Higher Education 22, nr 3 (31.12.1992): 46–56. http://dx.doi.org/10.47678/cjhe.v22i3.183142.
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This paper examines aboriginal social work education in Canada and suggests that current education practice may be facilitating the assimilation of aboriginal students into a mainstream culture and profession. Developments in aboriginal social work programs and curriculum are reviewed and a philosophy of recognition and accommodation of aboriginal perspectives as a basis for future developments is posed as an alternative to assimilation. Further, a strategy for teaching, termed interface teaching, is suggested as a way in which non-aboriginal educators can take individual responsibility for wrestling with some of the issues that arise in the professional education of aboriginal students.
20
Morgan, Shirley, i Barry Golding. "Crossing Over: Collaborative and Cross-Cultural Teaching of Indigenous Education in a Higher Education Context". Australian Journal of Indigenous Education 39, S1 (2010): 8–14. http://dx.doi.org/10.1375/s1326011100001083.
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AbstractThis paper explores the dynamics and outcomes from a collaborative, cross-cultural approach to teaching an Indigenous education elective unit in a Bachelor of Education (Primary) undergraduate degree at University of Ballarat in 2009. The three facilitators, one non-Aboriginal and two Aboriginal were a lecturer, an Aboriginal Centre Manager and Local Aboriginal Education Consultative Group member from the Ballarat and District Aboriginal Cooperative respectively. The paper explores the open-ended and collaborative approach used to facilitate the learning, including pedagogies, activities and assessment. The paper, and the collaborative cross-cultural teaching approach it arguably embodies, is presented as a model of desirable practice with undergraduate education students, in particular for pre-service teachers undertaking a P-10 Bachelor of Education degree. As we describe later in the paper, these pre-service teachers, with some exceptions, in general had very limited and often stereotyped knowledge and experience of Aboriginal education, Aboriginal students or Aboriginal perspectives in other areas of the school curriculum. The teaching process we adopted and that we articulate in this paper attempted to address this previous lack of engagement with the subject matter of Indigenous education by actively modelling the processes of local Aboriginal consultation and collaboration that we were trying to teach.
21
McTaggart, R. "Pedagogical Principles for Aboriginal Teacher Education". Aboriginal Child at School 15, nr 4 (wrzesień 1987): 21–33. http://dx.doi.org/10.1017/s0310582200015029.
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Aboriginal teacher education is a distinctive educational activity. How distinctive Aboriginal teacher education needs to be and the forms it might take are a matter for action research (McTaggart and Garbutcheon-Singh, 1986) by Aboriginal teachers, their communities, and teacher educators working in Aboriginal schools, and from teacher education instititions. But there is experience available from which it is reasonable to propose some general principles which should guide immediate efforts in Aboriginal teacher education.The pedagogical principles outlined below come from an action research project in Aboriginal teacher education conducted in the Northern Territory over the last two years. The project is known as D-Bate, the Deakin-Batchelor Aboriginal Teacher Education Program, a joint project of Batchelor College in the Northern Territory and the School of Education of Deakin University in Geelong, Victoria.
22
Edwards, Peter. "Science and Aboriginal Education". Australian Journal of Indigenous Education 21, nr 5 (listopad 1993): 33–41. http://dx.doi.org/10.1017/s0310582200005940.
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In our society success in science is important for students as a means to full participation, empowerment, and access to career/further study options. Science in schools is an area of concern for Aboriginal education because of the low number of Aboriginal students who experience this success. Goal 3 of the Common And Agreed National Goals For Schooling In Australia (May, 1989) speaks of “equality of educational opportunities” and providing for “groups with special learning requirements”. For Aboriginal students, academic success and cultural identity are twin priorities: achievement and success need to go hand in hand with a strengthening and deepening of cultural identity. Students' Aboriginality must not be denied by learning programs which define science purely in terms of the dominant Western culture.
23
Lasorsa, Tricia. "An Analysis of the Aboriginal Education Policy Documents of Queensland". Aboriginal Child at School 18, nr 3 (lipiec 1990): 36–45. http://dx.doi.org/10.1017/s1326011100600662.
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The analysis examines how the documents approach – if at all – several different aspects of Aboriginal education as expressed in particular by Aboriginal women, the traditional educators of Aboriginal children (Gale, 1983). These aspects include:-– Aboriginal Learning Styles– Parental and Community Involvement– The Child as an Individual– Teaching Staff – Aboriginal and non-Aboriginal– Curriculum Content – Aboriginal History; Aboriginal Studies (general); Integration into Other Subjects: and Relevance of Content– Research-based Teaching– Languages– RacismMisinterpretation of Basic Aboriginal Philosophies– Resources
24
Hansen, C. K. "The Development of Aboriginal Education". Aboriginal Child at School 17, nr 1 (marzec 1989): 41–52. http://dx.doi.org/10.1017/s0310582200006611.
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Over the past 15 years the voice of protest in Australia has come to be linked synonymously with the black Australian. The nation’s indigenous people have progressively united and, in the strength of unity and growth of support for their claims, have met increasingly resistant Federal and State governments. Unfortunately, the “land rights” issue has dominated the public Aboriginal doctrine, preventing white Australians from being exposed to and appreciating the other important needs and opinions Aboriginal people have.One of these needs is an education system sympathetic to: past, failed attempts at educating indigenous people; the importance of Aboriginal culture as a socio-cultural identifier and educational issue; and the needs Aboriginal children have in terms of curriculum and pedagogy. These fundamental elements are the counterpoints from which any study of the development of Aboriginal education, within Australia, must proceed.
25
Sinclair, Raven. "Aboriginal Social Work Education in Canada: Decolonizing Pedagogy for the Seventh Generation1". First Peoples Child & Family Review 14, nr 1 (31.08.2020): 9–21. http://dx.doi.org/10.7202/1071284ar.
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Aboriginal social work is a relatively new field in the human services, emerging out of the Aboriginal social movement of the 1970s and evolving in response to the need for social work that is sociologically relevant to Aboriginal people. Aboriginal social work education incorporates Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people. The deficiencies of contemporary cross-cultural approaches and anti-oppressive social work education are highlighted as a means to emphasize the importance of social work education premised upon relevant history and worldview. The values and responsibilities that derive from Aboriginal worldview as the foundation for Aboriginal social work education are discussed in terms of the tasks that are implied for the educator and student of Aboriginal social work. Such tasks include self-healing, decolonization, role modelling, developing critical consciousness, and social and political advocacy. Aboriginal social work education, a decolonizing pedagogy directed to mitigating and redressing the harm of colonization at the practice level, is a contemporary cultural imperative.
26
Sinclair, Raven. "Aboriginal Social Work Education in Canada: Decolonizing Pedagogy for the Seventh Generation". First Peoples Child & Family Review 1, nr 1 (25.05.2020): 49–61. http://dx.doi.org/10.7202/1069584ar.
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Aboriginal social work is a relatively new field in the human services, emerging out of the Aboriginal social movement of the 1970s and evolving in response to the need for social work that is sociologically relevant to Aboriginal people. Aboriginal social work education incorporates Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people. The deficiencies of contemporary cross-cultural approaches and anti-oppressive social work education are highlighted as a means to emphasize the importance of socialwork education premised upon relevant history and worldview. The values and responsibilities that derive from Aboriginal worldview as the foundation for Aboriginal social work education are discussed in terms of the tasks that are impliedfor the educator and student of Aboriginal social work. Such tasks include self-healing, decolonization, role modeling, developing critical consciousness, and social and political advocacy. Aboriginal social work education, a decolonizing pedagogy directed to mitigating and redressing the harm of colonization at the practice level, is a contemporary cultural imperative.
27
Coutts, Di. "Hardship's Road in a White World". Aboriginal Child at School 22, nr 2 (sierpień 1994): 139–40. http://dx.doi.org/10.1017/s0310582200006350.
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National Aborigines Week begins on July 5, and with it, a major campaign to force politicians and Australian educators to reverse the disturbing pattern of failure at all levels of Aboriginal education.
28
Malcolm, Ian G., Patricia Königsberg i Glenys Collard. "Aboriginal English and Responsive Pedagogy in Australian Education". TESOL in Context 29, nr 1 (30.12.2020): 61–93. http://dx.doi.org/10.21153/tesol2020vol29no1art1422.
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Aboriginal English1, the language many Aboriginal and Torres Strait Islander students bring to the classroom, represents the introduction of significant change into the English language. It is the argument of this paper that the linguistic, social and cultural facts associated with the distinctiveness of Aboriginal English need to be taken into account in the English language education of both Aboriginal/Torres Strait Islander and non-Indigenous students in Australia.
The paper illustrates seven significant changes of expression which Aboriginal English has made possible in English. It then proposes a “responsive pedagogy” to represent a realistic and respectful pedagogicalresponse to the linguistic, social and cultural change which underlies Aboriginal English, drawing on current literature on second language and dialect acquisition and making frequent reference to materials whichhave been developed to support such pedagogy.
It is implied that only with a pedagogy responding to Aboriginal English as it is, and to its speakers, will a viable English medium education for Aboriginal and Torres Strait Islander people be enabled.
1Aboriginal English” is the term used to denote “a range of varieties of English spoken by many Aboriginal and Torres Strait Islander people and some others in close contact with them which differ in systematic ways from Standard Australian English at all levels of linguistic structure and which are used for distinctive speech acts, speech events and genres” (Malcolm 1995, p 19).
29
Gallop, Cynthia Justine, i Nicole Bastien. "Supporting Success: Aboriginal Students in Higher Education". Canadian Journal of Higher Education 46, nr 2 (31.08.2016): 206–24. http://dx.doi.org/10.47678/cjhe.v46i2.184772.
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For most Aboriginal students in Canada, the term “success” in postsecondary education is more complicated than the mainstream notions of higher socioeconomic status and career advancement. Historically, “success” for Aboriginal peoples in postsecondary education was linked to issues of assimilation, since to be “successful” meant Aboriginal students had to completely adapt to the mainstream values and behaviours of the mainstream postsecondary institutions. Today, higher education is recognized as an important tool for capacity building and assisting Aboriginal communities to achieve their goals of self-determination and self-government. This paper presents some of the findings of a qualitative study conducted in a midsized Canadian postsecondary institution. Findings from the study suggest that if Canadian postsecondary institutions are committed to retaining Aboriginal students, these institutions need to better understand how to create positive and supportive relationships between Aboriginal students and their peers and instructors. The development of these positive relationships then needs to be formalized and incorporated into both institutional planning and faculty instructional support.
30
Lindop, Clive. "'Pixie' Metaphor and Aboriginal Education". Thinking: The Journal of Philosophy for Children 10, nr 4 (1993): 6–14. http://dx.doi.org/10.5840/thinking19931043.
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Levin, Ben. "Aboriginal Education Still Needs Work". Phi Delta Kappan 90, nr 9 (maj 2009): 689–90. http://dx.doi.org/10.1177/003172170909000917.
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32
Christie, M. J. "Formal Education and Aboriginal Children". Aboriginal Child at School 14, nr 2 (maj 1986): 40–44. http://dx.doi.org/10.1017/s0310582200014280.
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All children, black or white, learn a lot more outside the classroom than inside it. All normal children, by the time they go to school for the first time, have already learnt to speak their mother tongue, have learnt who they are and where they fit into their family or community, and have learnt a vast range of behaviours which are appropriate (and inappropriate) for members of their culture. They have learnt all these through the informal process of socialization which affects all members of every culture throughout their lives. In traditional Aboriginal society, for example, hunting and food preparation skills, the traditional law, patterns of land ownership and important stories from the past, were all learnt informally in the daily life of the family. Only some sacred knowledge would be transmitted formally in a ceremonial context.
33
Honeyman, K. "My Philosophy of Aboriginal Education". Aboriginal Child at School 14, nr 4 (wrzesień 1986): 34–42. http://dx.doi.org/10.1017/s0310582200014516.
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This definition of Reeonstructionism has been written from a Western point of view. However, with modification, the philosophy of Reeonstructionism can easily be adopted as my philosophy of Aboriginal Education.Firstly, Brameld states that ‘Reeonstructionism commits itself to a building of a new culture’. In analysing the statement it can be said that Aboriginal culture and Western culture must form a new culture through the bonding of each culture. However, it must be noted that each culture will retain its values, customs and traditions, but must readily accept and try to understand the values, customs and traditions of the alternate culture. The result will be a new cultural group.
34
Graham, Beth. "Mathematical education and Aboriginal children". Educational Studies in Mathematics 19, nr 2 (maj 1988): 119–35. http://dx.doi.org/10.1007/bf00751228.
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35
Eckermann, A. ‐K. "The economics of Aboriginal education". International Journal of Social Economics 25, nr 2/3/4 (marzec 1998): 302–13. http://dx.doi.org/10.1108/03068299810193470.
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Barlow, Alex. "Equality or Equity? : Education for Aboriginal and Torres Strait Islander Futures". Aboriginal Child at School 18, nr 4 (wrzesień 1990): 19–35. http://dx.doi.org/10.1017/s1326011100600376.
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The Hon. John Dawkins (then) Minister for Employment, Education and Training, launched the Aboriginal Education Policy at a grand event in the Committee Room at Parliament House on 26th October 1989. The Prime Minister blessed the occasion with his presence and a short speech. Three of the former Chairs of the the National Aboriginal Education Committee were there, as were Aboriginal and Torres Strait Islander educationists from most Australian states. Only New South Wales, which decided to boycott the launch, wasn’t officially represented.There are two reasons for calling the policy that the Minister launched the Aboriginal Education Policy. Firstly, because it is the first policy formally endorsed by any National government; and secondly, because it responds to the call made in the 1988 Report of the Aboriginal Education Policy Task Force, for a concerted national effort – to achieve broad equity between Aboriginal people and other Australians in access, participation and outcomes at all stages of education. (National Aboriginal and Torres Strait Islander Education Policy, 1989: 1.2.6 – Draft).
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Durst, Douglas, i Nicole Ives. "Social Work Education Canada’s North". Journal of Comparative Social Work 7, nr 1 (2.04.2012): 7–17. http://dx.doi.org/10.31265/jcsw.v7i1.77.
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The Faculty of Social Work program at the University of Regina is a broker for two social work programs north of the 60th parallel reaching the northern residents of both Aboriginal and non-Aboriginal ancestry. In addition, for over 30 years, the University of Regina partners with the First Nations University of Canada where a specialized Bachelor of Indian Social Work is offered and now a Master of Aboriginal Social Work. This paper presents the background to the Northern Human Service/BSW program at Yukon College in Whitehorse, Yukon and the Certificate of Social Work at the Aurora College in Yellowknife, Northwest Territories.
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Mcgregor, Deborah. "Transformation and Re-Creation: Creating Spaces for Indigenous Theorising in Canadian Aboriginal Studies Programs". Australian Journal of Indigenous Education 34 (2005): 67–78. http://dx.doi.org/10.1017/s1326011100003987.
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AbstractThis paper explores the professional experience of an Anishnabe educator working in various organisations teaching Indigenous knowledge issues in both Aboriginal and primarily non-Aboriginal settings. The reflections span a number of years of teaching Aboriginal worldview and knowledge issues courses and include formal evaluations from both Aboriginal and non-Aboriginal students who have participated in the courses over that time. This paper draws upon two examples of educational institutions where Indigenous knowledge is being explored: the University of Toronto’s Aboriginal Studies Program and the Centre for Indigenous Environmental Resources’ (CIER) National First Nations Youth Environmental Education and Training Program. Both settings represent special places for thinking about decolonising Indigenous education. Integral to Aboriginal philosophy and decolonising education is the role elders play in informing and implementing meaningful education for Aboriginal learners. Both programs involve elders in central roles where they are recognised as authorities, facilitators and teachers. Discussion is offered on the subject of Aboriginal philosophies pertaining to education and some models for acting upon them, particularly as they relate to environmental education. Further analysis summarises the challenges faced by both programs and initiatives taken to advance Aboriginal educational goals. Finally, recommendations are made as to the types of changes which may be undertaken to realise creative spaces for resistance and creativity.
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Hodgson, Jayne. "History of Aboriginal Education and Cape York Peninsula: A Case Study". Aboriginal Child at School 18, nr 3 (lipiec 1990): 11–35. http://dx.doi.org/10.1017/s1326011100600650.
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The aim of comparative studies in education is to improve our understanding of our own problems of education at the national level. In the words of Phillip E. Jones (1973:24), “Comparative education can lead us to understanding, sympathy and tolerance”. More than that, it is hoped that it can lead to improved circumstances for Australia’s most disadvantaged minority group – the Aborigines.The Aborigines were the first people to have a social system in Australia. That system, however, has undergone dramatic change in the last 200 years at the hands of ‘white’ migrants. Changes in educational policy in Australia have been largely a reaction to what the ruling majority has regarded as the ‘Aboriginal problem’. Schooling for Aborigines thus moved, early this century, from an era of mission schools and reserves to ‘formal’ schooling which was introduced in the 1960’s. Policies then shifted in turn from ‘assimilation’ to ‘integrationism’ to ‘self-determination’ and self-government’ for the Aborigines.
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Kickett-Tucker, Cheryl S. "How Aboriginal Peer Interactions in Upper Primary School Sport Support Aboriginal Identity". Australian Journal of Indigenous Education 37, nr 1 (2008): 138–51. http://dx.doi.org/10.1017/s1326011100016185.
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AbstractThis ethnographic study tested the hypothesis that positive social interactions in sport will contribute positively to the Aboriginal identity of urban, Australian Aboriginal children. Nine male and female children aged 11-12 years were observed and interviewed. Significant responses were extracted and meanings were identified and grouped into various themes (Colaizzi, 1978). Interactions between Aboriginal participants were different from interactions with non-Aboriginal children and each provided different sources of information toward children's Aboriginal identity. The hypothesis was supported because the outcomes of interactions in sport among Aboriginal children enabled them to positively express their Aboriginal identity together in a group, speak an Aboriginal language and interact with each other in ways that further affirmed their Aboriginal identity. In comparison, non-Aboriginal peers contributed positively to Aboriginal student's self-esteem because of the positive feedback they provided in school sport. Furthermore, non-Aboriginal students' social interactions with Aboriginal peers were purposeful for making friends, acceptance and respect between each other.
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Jude, Sue. "Aboriginal Education in Urban Secondary Schools: Educating the Educators". Australian Journal of Indigenous Education 26, nr 2 (wrzesień 1998): 13–17. http://dx.doi.org/10.1017/s132601110000185x.
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This paper discusses the importance of examining the behaviours of non-Aboriginal educators, rather than Aboriginal students, when attempting to evaluate the performance of Aboriginal students in urban secondary schools. It acknowledges that endemic problems exist and that the perceptions and actions of non-Aboriginal educators may be contributing factors. The paper considers some established discourse in this area and refers to two specific programs which commenced operation in a Darwin secondary school in 1994, and in which the author was directly involved.
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Zapotichna, Maria. "Traditional Education of Aboriginal People in Canada: Principles, Methods and Characteristic Features". Comparative Professional Pedagogy 5, nr 4 (1.12.2015): 98–103. http://dx.doi.org/10.1515/rpp-2015-0073.
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Abstract In the article the period of traditional education of aboriginal people in Canada in precolonial times has been presented. The main objectives have been defined as theoretical analysis of scientific and pedagogical literature, which highlights different aspects of the problem under research; characteristic of theoretical framework in understanding the concept of traditional aboriginal pedagogy and main principles underlying the education of younger generations of the indigenous people in Canada. The major components of teaching methods (practical, visual and oral) have been specified. Practical, visual and oral methods of imparting knowledge have been discussed and peculiarities of the traditional education of native population in Canada in precolonial period have been identified. The problem of traditional education of aboriginal people in Canada has been studied by scientists: aboriginal education (M. Battiste, J. Henderson, J. Lambe); development of aboriginal education (J. Friesen, V. Friesen, J. Miller, E. Neegan); tertiary education of aboriginal people (V. Kirkness); traditional education of aboriginal people (L. McGregor). The research methodology comprises theoretical methods (comparative-historical method; logical and comparative methods; methods of induction and deduction, synthesis and analysis).
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Erwin, Elizabeth, i Linda Muzzin. "Aboriginal student strength to persist and Indigenous Knowledges in community colleges". Higher Education, Skills and Work-Based Learning 5, nr 1 (9.02.2015): 53–62. http://dx.doi.org/10.1108/heswbl-07-2014-0032.
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Purpose – The purpose of this paper is to document experiences of Aboriginal students in community colleges from the perspective of Aboriginal communities rather than policymakers and shows how these communities support student persistence in college. Design/methodology/approach – Interviews with 16 Aboriginal college students, staff and community members were undertaken with Aboriginal guidance, and analysis was undertaken informed by the writings of Aboriginal scholars. Findings – The major finding was that First Nations students experience a disconnect between the epistemology of Aboriginal peoples and ways of being in community colleges. Most demonstrate bravery and persistence in their studies as well as resistance to assimilation. Understanding and support is provided by surrounding Aboriginal communities, based on their appreciation of the epistemological roots of the problem. Practical implications – Frequent reference to the absence of Indigenous Knowledges suggests that more must be done to make Aboriginal students feel safe in colleges where they are in the minority. In view of their feeling of “disconnect,” safe Aboriginal centers, or “homes away from home” are one of many ways to support these students. Originality/value – The research challenges assimilationist approaches to Aboriginal college students, and highlights supporting Indigenous peoples, as described in global terms by Indigenous scholars.
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Baskin, Cyndy. "Centring Aboriginal Worldviews in Social Work Education". Australian Journal of Indigenous Education 34 (2005): 96–106. http://dx.doi.org/10.1017/s1326011100004014.
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AbstractAs Aboriginal peoples gain more access to schools of social work, the academy needs to respond to their educational needs. This involves incorporating Aboriginal worldviews and research methodologies into social work education. This paper focuses on one definition of worldviews according to Aboriginal epistemology and implements an anti-colonial discursive framework in its analysis of education. It also critiques both the role of social work in the lives of Aboriginal peoples and the goals of social work education. Through the findings of a recent research project with Aboriginal social work students in Ontario, Canada, it raises key components that need to be addressed in the academy and provides ways in which this can be achieved. The overall theme flowing through this paper is that of decolonisation whereby reclamation of the belief that all peoples of the world have much to offer one another and life is a reciprocal process comes to the surface. In addition, the paper stresses the importance of this content being taught to all social work students and its relevance to all areas of Indigenous humanities.
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Folds, Ralph, i Djuwalpi Marika. "Aboriginal Education and Training at the Crossroads: Reproducing the Present or Choosing the Future?" Aboriginal Child at School 17, nr 2 (maj 1989): 5–12. http://dx.doi.org/10.1017/s0310582200006672.
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Over the years comparisons have been drawn between the impoverished people of Asia, Africa and South America, the socalled Third World, and Aboriginal communities, and it has been claimed by some that Aboriginies live in Third World conditions and share Third World health problems. Those claims have been strongly rebutted by others, who point out that Aborigines are not nearly so badly off - they get welfare and various benefits unheard of in the Third World. These people usually add that some Aborigines even have land rights.
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Panina-Beard, Natalia. "Learning from and with Aboriginal Learners: Rethinking Aboriginal Education in Canada". Teachers College Record: The Voice of Scholarship in Education 116, nr 14 (listopad 2014): 465–92. http://dx.doi.org/10.1177/016146811411601407.
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This chapter presents an overview of Aboriginal education in Canada that focuses on linking the transgenerational effects of colonialism with current issues. Educational models, partnerships, and programs already exist that make an enormous impact on outcomes for children and youth in and from Aboriginal communities. Examples of six successful programs that were developed in partnership with Aboriginal communities and range from elementary school through post-secondary school are highlighted.
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Kerr, B. "A Metaplan Approach to Needs Assessment". Aboriginal Child at School 16, nr 3 (lipiec 1988): 37–44. http://dx.doi.org/10.1017/s0310582200015418.
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This paper outlines an approach used by the Aboriginal Education Unit - Kalgoorlie Education Centre, W.A., to determine the educational needs of Aboriginal Communities. The team that carried out this program were: Mr Billy Kerr, Aboriginal Education Officer, Kalgoorlie D.E.C.; Mr Billy Vincent, Aboriginal Liaison Officer, Kalgoorlie D.E.C.; Mr Neil Darby, Priority Country Areas Program Field Officer, Kalgoorlie D.E.C.; Mr Ted Penny, Community/Schools Liaison Unit, Ministry of Education; Mr Lex Leslie, Principal, Yintarri School, Coonana.
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Buckley, Paul. "What Entitles a School to Legitimately Call Itself an Aboriginal School?" Australian Journal of Indigenous Education 24, nr 1 (kwiecień 1996): 10–16. http://dx.doi.org/10.1017/s1326011100002209.
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According to the 1995 Northern Territory Department of Education Directory, the numberof schools within the Territory which cater for Aboriginal students are as follows:• 40 preschools in predominantly Aboriginal communities• 67 primary schools of predominantly Aboriginal communities• 53 outstations and Homeland Learning Centres in predominantly Aboriginal communities• 33 Community Education Centres and other post-primary schools in predominantly Aboriginal communities.
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Colley, Sarah. "Archaeology and education in Australia". Antiquity 74, nr 283 (marzec 2000): 171–77. http://dx.doi.org/10.1017/s0003598x0006631x.
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Aboriginal, Historical and Maritime archaeology have been taught in Australian universities since the 1960s, and archaeology has made major contributions to our understanding of Australia's past. Yet many Australians are still more interested in archaeology overseas than in Australia itself. This partly reflects Australia's history as a former British colony which currently has a minority of indigenous Aboriginal and Torres Strait Islander people, many of whom regard archaeology as yet another colonial imposition which at best is largely irrelevant to their own understanding of their history. Present government policies empower Aboriginal people to veto certain kinds of archaeological research they do not agree with. At minimum this may require archaeologists to engage in what can become protracted consultation, with uncertain outcomes.
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McTaggart, Robin. "Aboriginalisation Implies Empowerment and Disempowerment". Aboriginal Child at School 17, nr 2 (maj 1989): 37–44. http://dx.doi.org/10.1017/s0310582200006726.
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In some people’s minds, the Aboriginalisation of education means placing Aboriginal teachers in community schools and training these Aboriginal teachers to teach and to conduct the school in the ways Westeners once did. That objective is as wrong-headed as it is racist.The Aboriginalisation of education in each community can only mean the development of an Aboriginal pedagogy if it is to address the perennially documented failings (for example, McConnochie and Harker, 1985; Folds, 1987; Lanhupuy, 1987) of Western schools in the education of Aboriginal people. In this view, Aboriginal people will determine appropriate subject matters for curriculum, ways of teaching, ways of organising the social context of learning, and ways of structuring the relationship between school, community, and the State. That is, the institutionalisation of education will be contested primarily among Aboriginal views of the ways in which education can be coopted for Aboriginal purposes. Anything short of Aboriginalisation of pedagogy in this manifold sense runs the risk of enshrining forever the roles Western education has consistently and persistently used for the practices of cultural imperialism, political domination, and territorial colonisation.