8 ways of teaching aboriginal students

The eight-way framework of Aboriginal Pedagogy The eight-way framework described The eight-way framework of Aboriginal pedagogy brings indigenous ways of knowing and being ‘out of the dusty corners of anthropology and linguistics’ and into the Australian … This element is about grounding school learning in all subject areas in the exchange of personal and wider narratives. Relate problems and maths applications back to community life wherever possible. It has long been observed that Elders teach using stories, drawing lessons from narratives to actively involve learners in introspection and analysis (Wheaton, 2000). This evidence was created using Edufolios. Aboriginal students can avoid direct eye contact to an adult as it is considered …

In Aboriginal pedagogy, the motivation for learning is inclusion in the community. Connecting learning to local values, needs and knowledge (They bring new knowledge home to help their people and country). These pedagogies are also Within this framework, there are 8 approaches to teaching and learning that have been used by Indigenous Australians for tens of thousands of years in order to pass on knowledge.

Our review of the literature and research on Aboriginal pedagogy found: The complete review can be found in the draft report from the 8ways research: Here is an excerpt organising the main points from the literature into the 8ways framework: Deconstruct/ ReconstructThis way of learning organises notions of the holistic, global, scaffolded and independent learning orientations of Aboriginal students. It is different from the pedagogy of Learning Maps, in that it focuses on symbols at the micro level of content rather than the macro level of processes. Uncle Ernie Grant shares how to acknowledge Indigenous holistic views of the world (Department of Education and Training Queensland)

These authors call for quality teaching recommendations to be viewed critically when applied to Aboriginal and Torres Strait Islander students and their communities. It is a point of entry into this way of knowing.

In addition, this post shows that I structure my teaching programs using research about how students learn (FA 1.2) and is responsive to the learning strengths and needs of students from diverse linguistic, cultural, religious and socioeconomic backgrounds, in particular Aboriginal and Torres Strait Islander students (FA 1.3 & 1.4).

Learning through narrative (They connect through the stories they share). The values espoused by the 8 Ways framework, in my opinion, can have true merit in any classroom.

Below is a weekly literacy plan I’ve used that focuses on the text ‘Pannikin & Pinka’ by Colin Thiele and employs the 8ways framework: In summary, this post about the 8ways framework is evidence that I use a variety of proven teaching strategies that are based on knowledge of students’ physical, social and intellectual development and characteristics to improve student learning (FA 1.1). It is a way to develop relationally responsive practice in the way you work with your Aboriginal community.

We follow their footsteps, developing new cross-cultural relationships, knowledge and innovative practice as our ancestors have always done. engage in professional conversations with a teacher who has an Aboriginal and Torres Strait Islander student in their class. We acknowledges the Traditional Custodians of Country  throughout Australia and recognises the continuing connection to lands, waters and communities.

We are committed to promoting and strengthening the individual languages and cultures of these diverse groups, while strengthening the relationships between them. I used to shy away from role-playing as a teaching method, but now I use it regularly (if nothing else it gets a few laughs!) Aboriginal pedagogies are intensely ecological and place-based, being drawn from the living landscape within a framework of profound ancestral and personal relationships with place (Marker, 2006).

Learning through place-responsive, environmental practice (They work with lessons from land and nature). After all, it is limiting to view all mainstream knowledge as linear when there are excellent western non-linear frameworks available like De Bono’s (1996) Lateral Thinking. The dark line through the centre shows the way we work with freshwater people and ways, following the rivers that connect our Peoples in Western New South Wales. Included is a table which list each of the content descriptions and elaborations that include references to Aboriginal and Torres Strait

Working non-verbally with self-reflective, hands-on methods (They see, think, act, make and share without words). Where a community equivalent does not exist for content you are teaching, discuss ways in which the new knowledge could be applied for community benefit. It was interesting to read this post as it raises many good points about where teaching instruction is at with indigenous education.

In addition, the following resources can assist the teaching of Aboriginal and Torres Strait Islander perspectives and Aboriginal and Torres Strait Islander students. Visit us at edufolios.org! Narrative is a key pedagogy in education for students of all cultural backgrounds (Egan, 1998). The framework has been designed to respond to their learning needs. If an identified Aboriginal and Torres Strait Islander student is not present in your classroom, it is difficult to demonstrate Standard 1.4 Strategies for teaching Aboriginal and Torres Strait Islander learners in your practice.

Non-linearThis way of learning encompasses non-linear Aboriginal pedagogy – a complex cycle of learning composed of processes that occur continuously (Wheaton, 2000).

This resource also provides examples of evidence of practice for descriptors that can be more challenging to evidence such as standards 1.4, 1.5, 1.6 and 2.4. These are, When planning for the teaching and delivery of Aboriginal and Torres Strait Islander perspective in the curriculum, which meets Standard 2.4 Understand and respect Aboriginal and Torres Strait Islander people to promote reconciliation between Indigenous and non-Indigenous Australians, it has to be

In addition, this post shows that I structure my teaching programs using research about how students learn (FA 1.2) and is responsive to the learning strengths and needs of students from diverse linguistic, cultural, religious and socioeconomic backgrounds, in particular Aboriginal and Torres Strait Islander students (FA 1.3 & 1.4).

Islander histories and cultures. 1.4 Strategies for teaching Aboriginal and Torres Strait Islander students; Graduate: Proficient: Highly Accomplished: Lead: Demonstrate broad knowledge and understanding of the impact of culture, cultural identity and linguistic background on the education of students from Aboriginal …

The site features a wide range of questions and answers, with answers provided by Aboriginal Victorians.

The teacher explains the value of the '8 [Aboriginal] Ways of Learning' framework, which includes eight interconnected pedagogies. Support can come from. Wheaton (2000) gives an idea of the scope of this pedagogy, when she talks about the way Aboriginal learners test knowledge non-verbally through experience, introspection and practice, thereby becoming critical thinkers who can judge the validity of new knowledge independently. Aboriginal teaching refers to community life and values (Stairs, 1994). However, this is the point at which western and Indigenous pedagogies are often incorrectly constructed as irreconcilable. I have trained myself to use body and sign language to greater effect in the classroom. Aboriginal teaching refers to community life and values (Stairs, 1994). Students master activities and texts beginning with the whole structure, rather than a series of sequenced steps (Hughes, 1987; Stairs, 1994).

The 8 Ways framework is a NSW Department of Education initiative. That image serves as an anchor or reference point for the learner.” (Hughes and More, 1997).

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