EDU10514: The Inclusive Classroom

Alexandra Atkinson: 21342819

Assignment 3: Cultural Competence Portfolio

Acknowledgement
I would like to acknowledge the Traditional custodians of this land, and recognise the cultural diversity of
the local Aboriginal, Torres Strait Islander and South Sea Islander communities.
Section 2: Your knowledge base
The Mackay and surrounding areas consist of four indigenous clans: Yuibera who resided within the coastal
area from St Helens to Cape Palmerston; Kungalburra who roamed south to Broadsound; Toolginburra who
inhabited west across the ranges, through the Nebo district; while the Googaburra people focused on the
coast north from Calen, Cape Conway and the islands (Kennedy, 2002, p. 36). It should also be mentioned
that the area has strong ties to the Torres Strait Islander and South Sea Islander communities (JCU n.d.). To
study these district tribes individually is exceedingly misleading, as research suggests that their
relationship through territory, kinship, marriage, totemism, language and ceremony are overlapped and
intersected (Moore, 1993). However, very little is known and documented about the Kungalburra,
Toolginburra and Googaburra peoples and the local indigenous population now identifies collectively as
Yuibera (Kenny, 2002, p. 36-38; State Library of Queensland, n.d.).
Yuwibara is the collective name of the local Aboriginal dialect within the region and refers to groups of
related languages in North Queensland, extending from Marlborough to Townsville (State Library of
Queensland, n.d.). Due to the oral-based nature of indigenous languages, the spelling and pronunciation
differs throughout historical documentation and other sources, additionally, there may be other dialect
groups within the Mackay Region related to Yuwibara (State Library of Queensland, n.d.).
The Cape Hillsborough National Park and surrounds held many significant artifacts, middens, fish traps,
camp-fires and the discovery of stone implements, which reflected the lifestyle of approximately 2000
Aboriginals, Torres Strait Islanders and South Sea Islanders from the dawn of European intrusion and still
has sites of significance to the local indigenous groups today (Kennedy, 2002, p. 35). Additionally, Cape
Hillsborough National Park is home to many important food sources and cultural ceremonial sites of
expression for the Yuibera people and surrounding groups (Kennedy, 2002, p. 35; Stone, 2016, p. 48). Their
food intake consisted mostly of a seafood and a plant based diet, which required specific infrastructure in the
water for capitalisation of sea life entrapment (Stone, 2016, p. 48).
The first documented relations from Aboriginal encounters with Europeans in the area was in 1770 during
the first voyage when Banks recorded their presence along the coastline (Kennedy, 2002, pp. 2-5).
Settlement did not occur until 1862 by John Mackay, who bought farming to the area initially and then
diversification of primary industries soon followed (Kennedy, 2002, p. 19). It is well known among the
locals of the harrowing massacres that were inflicted upon the indigenous population throughout the
settlement period and beyond, however there are very few written/historical documents corroborating these
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events. Archibald Meston a prominent 1890s Aboriginal protector reports one such harrowing assault,
whereby a farmer in the region poisoned approximately 100 Aboriginal people and discarded their bodies in
the mud (Rothwell 2013).
In mid-1871 the first Queensland Aboriginal Reserve was established in the Mackay region, comprising of
14,000-acres with the supposed intention to house, educate and provide jobs for local indigenous groups
(Kennedy 2002, p. 52). Government committees who inspected the property over the nine years of
operations reported a myriad of issues and withdrew funding resulting in its closure in 1979, at which point
many of the residents dispersed across Queensland, while a few hundred remained and drifted in different
directions within the region (Kennedy 2002, pp. 54-55). Post the settlement and disassociation period within
the region, recent headway has been made to cater for approximately 7,464 indigenous citizens through
government policy and organisations such as: Health Services, Yuibera Aboriginal Corporation, Media
Association, Connection Groups and many more (Mackay City Council, n.d.; ABS, 2014), the area still has
much work to do if all communities across the region.
References:
Australian Bureau of Statistics. (2011). Mackay (SA4). Retrieved from http://stat.abs.gov.au/itt/r.jsp?
RegionSummary&region=312&dataset=ABS_REGIONAL_ASGS&geoconcept=REGION&datas
etASGS=ABS_REGIONAL_ASGS&datasetLGA=ABS_REGIONAL_LGA&regionLGA=REGI
ON&regionASGS=REGION
James Cook University (n.d.). Location context. Retrieved from https://www.jcu.edu.au/australianaboriginal-and-torres-strait-islander-information/cultural-protocols-guide/locational-context
Kennedy, K.H. (2002). Mackay Revisited. Mackay City Council, Mackay.
Mackay City Council. (n.d.). Aboriginal & Torres Strait Islanders. Retrieved from
http://www.mackay.qld.gov.au/community/arts_and_culture/aboriginal_And_torres_strait_islander
s
Moore, C. (1993). Restraining their savage propensities: The South Kennedy and North Leichhardt Districts
in the 1860s and 1870s. In H. Reynolds (eds.), Race Relations in North Queensland, Townsville
1993.
Rothwell, N. (2013, June 29). Mapping the massacres of Queensland Aboriginal society. The Australian.
Retrieved from http://www.theaustralian.com.au/arts/review/mapping-the-massacres-ofqueensland-aboriginal-society/story-fn9n8gph-1226670875988
State Library of Queensland. (n.d.). Indigenous Language Wordlists Yuwibara Body Parts. Retrieved from
http://www.slq.qld.gov.au/__data/assets/pdf_file/0011/284555/Yuwibara-Body-Parts.pdf
Stone, D. (2016). Walks, Tracks and Trails of Queenslands Tropics. Retrieved from
https://books.google.com.au/books?
id=vbupCwAAQBAJ&pg=PA48&lpg=PA48&dq=Yuibera+Yuwi+Trail&source=bl&ots=U43vtIp
dNS&sig=JqGBDC4lBfUSSmD8eXlVhyHlzL8&hl=en&sa=X&ved=0ahUKEwi95vu4irLPAhUJ
W5QKHXlzC0AQ6AEINzAF#v=onepage&q=Yuibera%20Yuwi%20Trail&f=false
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Section 3: Your classroom teaching manifesto

The key learning area (KLA) English lends itself directly to flawlessly embedding the cross curriculum
priority of Aboriginal and Torres Strait Islander histories and cultures. The existing KLA requires close study
of Aboriginal texts and cultural discussion forums that allow students to explore a range of experiences,
achievements, historical and social contexts (Board of Studies, 2013, p. 27). However, to rely on the
directives of the curriculum alone will not produce cultural responsiveness or competent students, it is
dependent on being delivered by culturally aware teachers, in association with the Departments of Education
(Mulford, 2011, pp. 1-2). An example of embedding indigenous studies into English could be seen through
Stage 4, outcome EN4-8D Identifies, considers and appreciates cultural expression in texts (Board of
Studies, 2013, p. 16). I intend utilising Aboriginal texts, class discussion and progressive brainstorming, in
addition to other methods, to open the students up to learning and discovering their cultural compass in a
safe environment, additionally, this allows for assessment of learning throughout, which should be
continuous within any classroom practice (Perso, 2012, p. 66; Dudgeon et al, 2014, p. 281).
Creating an inclusive classroom and teaching practice requires a culturally competent knowledge base,
attitude and values, that are also integrated into every aspect of school and community life, coupled with
direct skills from the field of education and geographical culture (Perso, 2012, p. 21; Ockenden, 2014).
Personal teaching abilities must be fluid to meet the diverse needs of every student. Inclusive pedagogies
include: strong leadership and self-disclosure; a positive school culture that encourages care and safety
among students and staff, as well as a positive sense of Indigenous student identity; high levels of
community involvement in the planning and delivery of school processes, priorities and curricula
(Ockenden, 2014, p. 2; Dudgeon et al, 2014). Direct Indigenous and Australian research shows the
importance of engaging families, communities and especially parents within the education process for
optimal results, however, arguably this would be the case for all ethnic and socioeconomic backgrounds
unless specifically stipulated (Higgins & Morley, 2014). The importance of thought-out inclusive
pedagogies cannot be understated as learning occurs when experience causes a relatively permanent change
in an individuals knowledge or behavior, for better or worse (Woolfolk & Margetts, 2013, p. 137).
Intertwining effective and culturally aware student needs and classroom management within the classroom is
an important aspect of inclusive classroom pedagogy. Many Indigenous and lower socioeconomic students
have individual, home or community life experiences and situations that require heightened teacher
attentiveness and understanding, and by addressing these issues, as stated above with regards to inclusive
pedagogies, a teacher can positively engage learners in the school process (Ockenden, 2014, p. 7).
Additionally, research has emphasized the positive and beneficial requirement for transparent learning,
when learning is an explicit and transparent goal, when it is appropriately challenging and when the teacher
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and students both (in various ways) seek to ascertain whether and to what degree the changing goal is
attained (Ockenden 2014, p. 8). These academic findings instill the requirement for diversification, cultural
awareness, understanding of cognitive processes, cognitive development techniques and emotional
development. All of the above and more will be strongly imbedded into my pedagogical practice and
continuously reviewed to optimize my students outcomes/potential.
References:
Board of Studies NSW, (2013). English K-10 Syllabus. NSW Syllabus for the Australian Curriculum.
BOSTES NSW.
Dudgeon, P., Wright, M., Paradies, Y., Garvey, D., & Walker, I. (2014). Chapter 1 Aboriginal social, cultural
and historical contexts. In Dudgeon, P., Milroy, H. & Walker, R. (Eds.). Working together
Aboriginal and Torres Strait Islander mental health and wellbeing principles and practice. (2nd
ed.). Retrieved from http://aboriginal.telethonkids.org.au/media/699863/Working-TogetherBook.pdf
Higgins, D., & Morley, S. (2014). Engaging Indigenous parents in their childrens education. Retrieved
from http://www.aihw.gov.au/uploadedFiles/ClosingTheGap/Content/Our_publications/2014/ctgcrs32.pdf
Mulford, B. (2011). Teacher and school leader quality and sustainability. Retrieved from
http://www.aihw.gov.au/uploadedFiles/ClosingTheGap/Content/Publications/2011/ctgc-rs05.pdf
Ockenden, L. (2014). Positive learning environments for Indigenous children and young people. Retrieved
from http://www.aihw.gov.au/uploadedFiles/ClosingTheGap/Content/Our_publications/2014/ctgcrs33.pdf
Perso, T. (2012). Cultural responsiveness and school education with particular focus on Australias first
peoples. Menzies school of health research. Retrieved from
https://learn.scu.edu.au/bbcswebdav/pid-3884742-dt-content-rid-4244793_2/courses/EDU107142016-2/Perso-%20Literature%20review%20Cultural%20Responsiveness%20and%20School
%20Education%20March%202012%20FINAL.pdf
Woolfolk, A. & Margetts, K. (2013). Behavioural Views of Learning. In Educational Psychology (3rd ed. pp.
218-247). Frenchs Forest: Pearson Australia.