An evaluation of the principles and aims of bi-lingual education, with special reference to Yuendumu School, Northern Territory.

Having sat himself down excitedly, Johnny, a little European pre-schooler, waits expectantly yet somewhat apprehensively for his teacher to appear. It is the first day of school, and Johnny has not met his teacher yet, but he knows she is a Warlpiri.

Thus little Johnny is confronted and bombarded with an unknown, incomprehensible language which only receives a vestige of meaning through the teacher’s reassuring gestures and prompting voice inflections.

How is it that Johnny finds himself in this position? Some years ago, when the view was still widely accepted that Johnny, being English (European), belonged to a race of such low intelligence that he was impossible to educate, he would not have been here at all.

In this article I would like to question one of the explanations offered to help account for the relatively low academic achievement of Aboriginal pupils, namely that they are handicapped by negative self-concepts. The connection between self-concept and school success itself seems plausible enough. For instance, students with negative self-concepts may tend to adopt low occupational horizons which, in turn, can undermine one type of motivation for academic achievement. Similarly, if pupils perceive schooling as a race then lack of self-confidence could lead them to take the attitude, “Why bother, I’m not good enough to win a place to university anyway.” Moreover, as Jackson (1960) points out, classrooms are very judgmental places where the behaviour and work of children is constantly evaluated by teachers and peers. As a result in many learning situations the student “is risking error, judgment, disapproval, censure, rejection and, in extreme cases, even punishment” (Canfield and Wells, 1976:7). If insecure and defensive, pupils may find such an atmosphere very threatening and consequently be inhibited by a fear of failure. Also, it may be suggested, unless children are self-sufficient they may experience difficulty coping with cold, distant, formal teacher-pupil relationships.

What is more open to dispute, however, is whether or not Aboriginal children have negative self-concepts. Fanshawe (1976) observes that there is insufficient experimental data to enable this issue to be resolved conclusively on empirical grounds. And within the literature on the education of socially disadvantaged children there are opposing views that can be related to differences in ideology.

A common misapprehension still prevalent in Australia is that traditional Aboriginal society had no organized educational system. This misapprehension seems based on the ethnocentric concept of British nationalism reinforced by the belief that Christianity was sacrosanct and provided an unassailable moral code. When coupled with the profit motive of capitalism, this belief justified the wholesale destruction of Aboriginal society (Rowley 1970, Reynolds 1981). Prior to European contact most of the instruction of children was carried out by women, and both sexes gained a detailed knowledge of their physical environment. Women were also responsible for the complete spiritual instruction of girls and of boys up to the age of puberty. A boy’s uncle assumed a mentor role during his adolescence (Cowlishaw, 1981). These educational methods were successful in that children were prepared for the particular way of life of their tribe, and there were very few ‘drop outs’, or failures in this system (Hart, 1969).

The tragic deaths of the British explorers, Burke and Wills, demonstrated the worthlessness which the Europeans attached to Aboriginal knowledge. Burke habitually chased Aboriginal people away from his camp with his revolver (Woolf, 1974). The earlier explorer, Charles Sturt had been saved from death by scurvy because the surgeon, John Browne, fed him salt bush berries after observing the Yandruwandra people collecting and eating this source of Vitamin C.

The British believed English to be the language of enlightenment and viewed the 633, (Reed 1969) different Aboriginal languages and dialects as immoral and primitive. The British made little attempt to learn any Aboriginal languages and the fact that the languages did not exist in a written form further enforced the view of their worthlessness. Contemporary linguistic studies show Aboriginal languages are grammatically complex and that most species of plants and animals to be found in a tribe’s country were represented in their language’s detailed vocabulary (Robertson, 1983). Obviously, if Burke and Wills had been less impatient and arrogant they would not have perished even in the arid lands of Central Australia. They could have survived by developing a rapport with local Aborigines. However, if one’s object is to take possession of a people’s land by exterminating them, it is better to view them psychologically as sub-human or a relic from a different evolutionary era, as many social Darwinists did, than to develop an empathy with them (Fromm, 1942).

This year in the post primary section of Yirrkala school my sister, Djuwandayngu and I have been teaching the students ways of understanding the two cultures; that is, the Balanda and the Yolngu ways. Our aim was to make the children aware of their culture and to give them a little bit of knowledge about the Balanda people who work closely with the Yolngu people.

We started out by teaching about the kinships system; from there we built on all the important things in the Yolngu ways. This took in marriage system, relationships, clans and the most important one, land. Land, we felt, was the most important issue because it concerns Yolngu people throughout Australia. The children already know about the fight for land and about the people who are concerned with it. We told the children which land they belong to and why it is very important to their fathers and grandfathers and to them. We told them what sacred things made our land. Then after this we invited older men from the camps to tell them more stories about Yirrkala and our other lands. We talked about our land at the present. Why are we going back to our own countries and making outstations of our own? Where do we get the money for all the things we need like iron to build houses, pipes for water, windmills, pumps and so on?

Not only did we teach about all the things that are mentioned above, but we also taught the children how to write in our own language, Gumatj, by using different activities to do with important Gumatj words.

This article explores the concepts advanced from the Australian Learning and Teaching Council (ALTC)-funded project, ‘Exploring Problem-Based Learning pedagogy as transformative education in Indigenous Australian Studies’. As an Indigenous art historian teaching at a mainstream university in Canada, I am constantly reflecting on how to better engage students in transformative learning. PEARL offers significant interdisciplinary theory and methodology for implementing content related to both Canadian colonial history and Indigenous cultural knowledge implicit in teaching contemporary Aboriginal art histories. This case study, based on a third-year Indigenous art history course taught at University of Regina, Saskatchewan in Canada will articulate applications for PEARL in an Aboriginal art history classroom. This content-based course lends itself to an interdisciplinary pedagogical approach because it remains outside the traditional disciplinary boundaries accepted in most Eurocentric-based histories of art. Implementing PEARL both theoretically and methodologically in tandem with examples of contemporary Indigenous art allows for innovative ways to balance course content with the sensitive material required for students to better understand and read art created by Indigenous artists in Canada in the past 40 years.

Australia is rich in biological diversity and Indigenous Australians hold substantial knowledge about how to care for and utilise a diverse range of plants and other biological elements which occur here. Australia has a specific set of legal and policy obligations arising from its ratification of the Convention on Biological Diversity in 1993. This paper looks at some of the ethical, strategic, and practical issues for Indigenous peoples.

In Eastern Australia the respective State Education Departments are encouraging the liaison of Aboriginal parents with the schools. An Aboriginal person is usually employed to facilitate this important interaction and is employed under various titles – The Aboriginal Home Visitor, Home-School Coordinator, and Community Education Counsellor. The diversity of nomenclature is maintained in Western Australia, where the Aboriginal person entrusted with this demanding task is employed as an Aboriginal Liaison Officer.

The following articles describe the duties and performance of the Aboriginal Liaison Officers from three levels. Colin Mounsey, Superintendent of Aboriginal Education in Western Australia, provides a state-level overview, relating the history and special requirements of the Aboriginal Liaison Officer. Neil MacNeill (Principal, Roebourne Primary School) and Gladys Walker (Aboriginal Liaison Officer, Roebourne) relate the operations of the Liaison Officer from a local and personal viewpoint. (C.N. MacNeill)

What were the influences on the Inuit of Northern Labrador preceding the creation of the self-governing territory of Nunatsiavut? What are the preterritorial influences of the Inuit on the territory’s five schools? To answer these questions and to share the success of one Indigenous people, the Nunatsiavut Inuit (the Inuit of Northern Labrador, Canada), this paper traces their survival, recovery, and development as they reclaim their right to self-determination (Smith, 1999). As part of this process, the paper reports such influences as: the bicultural and assimilationist forces (Moravian missionaries and the governments of Newfoundland), the rise and successful influence of the Labrador Inuit Association as a precursor to the Nunatsiavut Assembly, and the Inuit influence on schools in the region. This paper concludes with a discussion of the nature of northern isolation as a source of economic and cultural strength, which may have enabled the Nunatsiavut Inuit to resist complete assimilation, a factor in Nunatsiavut Inuit survival and increased potential for successful self-determination.

The Western Australian Maths Syllabus with Notes is the recommended Maths curriculum for all Northern Territory schools. However, for teachers in tribal Aboriginal communities it is obvious that the gulf between this syllabus and the education setting is enormous. It is therefore essential that teachers try to bridge this gulf. The answer does not lie in the syllabus itself, but in the insights a teacher has about the culture and systems of knowledge of his/her Aboriginal students. I would like to talk about these insights in the form of a letter to a first-year non-Aboriginal teacher in an Early Childhood class in an Aboriginal bilingual school in the Northern Territory. I hope it makes her/him a little more insightful, because it has made me so.

Dear H.……

By now you will have had time to look at the Western Australian Maths Syllabus with Notes which is the recommended Maths curriculum for N.T. schools. If you are like me, you will initially have been overwhelmed at the thought of having to interpret it for planning a Maths program in your Aboriginal classroom. But take heart, because I would like to try to help you think about how to do this, and I’ll refer you to support materials and readings that have some answers. Then, hopefully, you can feel confident about planning a Maths program to guide your students towards meaningful experiences.

I believe that, as teachers in Aboriginal schools, it is essential that we try to make education (and Maths in particular) meaningful for our students. Without meaning and purpose in education, we are perpetuating the unequal opportunity that has been offered to Aboriginal students in the past.

Miss Stacy, who is now studying for an M.A. in Sociology and Anthropology, presented this paper at the 46th ANZAAS Congress in Canberra, January 20th–24th 1975.

In recent issues of the Journal Mr. Spalding has stimulated us to think about the ways in which we teach about Aboriginals. In this article Mrs. Lippmann offers concrete suggestions which will help teachers in their attempts to promote better race relations through education.

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.

In areas where children’s first language is an Aboriginal language, the very nature of the Aboriginal language itself poses complex problems, not only for the child learning English but also for the teacher whose basic first step in solving these problems is to understand what the problems are. Except for a few fortunate teachers who were given some linguistics in college, (a rather recent innovation) and a few conscientious people who have taken courses later, most of us who teach in Aboriginal schools know far too little about linguistics. We therefore don’t know how to approach some language problems in the classroom or, even worse, we don’t recognize that the problems exist. Some teachers who have tried to do something about their lack of knowledge have been put off by technical linguistic terminology, phonetic script and so on.

This small article is an attempt by a teacher who is NOT a linguist, to show his fellow teachers who are NOT linguists, that we can still understand the linguistic problems in our classrooms, and have therefore a reasonable chance of coming to grips with them.