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Indigenous Dreamtime Storytelling
Transcript of Indigenous Dreamtime Storytelling
The story describes how the lands where formed with mountains and rivers.
The serpent that created these hills then betrays the people.
Because of this portrayal the people chase the serpent and aim to kill the serpent.
The story describes how the native animals were created.
Girawu the Goanna:
This dream time story is based on courage and perseverance to do better and help others.
It examines how by putting others needs before yourself, you are able to support people in your community.
This story demonstrates how the River Murray was created in Australia.
Indigenous Dream-time Storytelling
Iseke, J., & Brennus, B. (2011). Learning Life Lessons from Indigenous Storytelling with Tom Mcallum. Indigenous philosophies and critical education., 245 -261.
Van Den Berg, R. (2005). Aboriginal Storytelling and Writing. Australian Public Intellectual Network.
McKeough, A., Bird, S., Tourigny, E., Romaine, A., Graham, S., Ottmann, J., & Jeary, J. (2008). Storytelling as a foundation to literacy development for Aboriginal children: Culturally and developmentally appropriate practices. Canadian Psychology/Psychologie Canadienne, 49(2), 148.
Moss, Glenda. Critical Pedagogy: Translation for Education that is Multicultural. [San Francisco, California]. UNT Digital Library. http://digital.library.unt.edu/ark:/67531/metadc130204/. Accessed September 1, 2014.
Konakov, Svetlana; Robertson, John and Beckett, Cynthia A.More meaningful ways through culturally responsive approaches [online]. Every Child, Vol. 18, No. 1, 2012: 36-37.Availability:<http:search.informit.com.audocumentSummary;dn=504887231417197;res=IELAPA>ISSN: 1322-0659. [cited 27 Aug 14].
Phillips, Louise. Storytelling as pedagogy [online]. Literacy Learning: The Middle Years, Vol. 21, No. 2, June 2013: ii-iv. Availability:<http://search.informit.com.au/documentSummary;dn=355892307046496;res=IELHSS> ISSN: 1320-5692. [cited 27 Aug 14].
Colquhoun, S., & Dockery, A. M. (2012). The link between Indigenous culture and wellbeing: Qualitative evidence for Australian Aboriginal peoples. Perth: Centre for Labour Market Research.
Ainsworth, G., McRae, D. 2006, What Works, The Work Program. Improving outcomes for Indigenous students, Successful practice, Published by National Curriculum Services and the Australian Curriculum Studies Association, Canberra,
2012, 8 Aboriginal Ways of Learning, retrieved from: <http://8ways.wikispaces.com/>
Rigney, D. (2014). Week 5: Critical Pedagogy, Retrieved from Flinders University EDUC2420, Moodle site
Buckskin, P., 2012, 'Engaging Indigenous students: The important relationship between Aboriginal and Torres Strait Islander students and their teachers', in K Price (ed), Aboriginal and Torres Strait Islander education: an introduction for the teaching profession, Cambridge University Press, Port Melbourne, pp. 164-180
ACARA (2012) English Curriculum standards. Retrieved on 1st of september 2014, retreived from: <http://www.australiancurriculum.edu.au/english/Curriculum/F-10?layout=1>
Aboriginal Australia Art & Culture Center - Alice Springs. Retrieved from: <http://aboriginalart.com.au/gallery/iconography.html>
Why use Storytelling?
Engaging and meaningful
Listeners can connect
Brings about new insight and understandings
Listeners create meanings applicable to their lives
Used to instruct, warn, illustrate, explain
It is not culturally restrictive
Children’s imaginations are the most powerful and engaging learning tools
Nussbaum (1997 in Phillips 2013) claimed story is particularly useful for children to nurture an understanding of others
When listening to stories, children must actively engage in making images themselves.
Konakov suggests that teaching practices must foster a culturally inclusive class environment that explores culturally relevant curriculum in order to better promote effective teaching (S., 2012).
A culturally competent teacher will foster engagement and participation in learning within indigenous communities.
Culturally responsive practice:
Story telling as culturally responsive practice:
Indigenous elders are seen as the educators of children, youths, adults, and communities, and storytellers and historians of communities.
Stories are passed down through elders from generations to generations, to share their knowledge and to make sure they are not lost over time.
The stories are passed down for people to learn and grow as both people and communities - Stories are real learning tools.
Their stories and histories, are shared through indigenous pedagogies, to educate and aid in sustaining indigenous culture.
History of Story telling as Aboriginal Pedagogy
Implementing Culturally Inclusive Practice
Indigenous students can relate better to pedagogy that reflects their own experiences.
Can lead to better learning outcomes.
Nurtures engagement through culture.
Pedagogy that is culturally responsive can act as a method of
is it Important?
can we implement it?
Values as a pedagogy
Recap: learning theories
Learning is constructive - builds on existing knowledge
People learn what is personally meaningful
We would like to pay our respects and acknowledge the traditional custodians of the land on which this meeting takes place, and also pay respect to elders of both past and present.
Discuss the value of storytelling as pedagogy of pract ce.
Practice that builds on children's existing knowledge and experience.
Reflective of Indigenous values i.e.
Story telling - Start to consider not only the
(content) but the
Teachers need to consider:
What does the learner already know?
How does the learner make sense of their world?
'The ability to extend what has been learned in one context to new contexts' (NRC, 2002:51)
Well being of Indigenous people is suggested to be enhanced when ‘traditional’ culture is maintained (Colquhoun, S., & Dockery, A. M. 2012).
Cultural identity is important for people’s sense of self-esteem and how they relate to others (self perception).
Teachers can have a positive or negative impact in maintaining cultural identity (Harris, S., 1990).
Maintenance of cultural identity has also been linked with positive outcomes in education.
Exploring Indigenous culture through story:
Stories can be used as a culturally responsive practice
Inviting community speakers
Outdoor story circles
Aboriginal multimedia sources
Story telling: critical pedagogy applied
Consider.... Koala Lou again; The
Aboriginal young people and Learning
Q) Are there learning styles that are distinctive to Indigenous young people?
Ways of learning come from ways of life and through social contexts with family, friends and community.
Children make sense of the world every day therefore it is reasonable to suggest ways of learning are embedded
Children learn best when the nature of their former experience within their respective community is recognised and built upon in other settings i.e. school
Knowing what knowledge aboriginal children bring to the classroom and how their cultural practices, values and beliefs shape them as learners. Castagno, McKinley & Brayboy, 2008; Santoro, 2009 in Santoro et al. 2011)
Stresses the importance of critically challenging ways of knowing and teaching
Considers education as a process that should be multicultural and directed by a range of values and interests.
Questions whose values/interests are being met
Challenges education as an oppressive measure - race, culture, national goals (power)
Implications to teachers
Teaching through culture
Culturally responsive education reflects contributions, experiences and perspectives of Aboriginal groups.
Learning styles and experience differ as nature of diversity - through cultural differences.
Children's backgrounds and experiences have a lot to do with their learning styles and impact on the way they learn (Moss, G., 2001)
What & How
Danger in Story telling
Stories do not reinforce or reflect values, actions, customs and cultural identity.
Only tell us about others
Writing may not represent fact
HOW and WHAT (content) - as oppressive measure?
Destruction of cultural identity
Implement practice that value & strengthen cultural identity through learning experiences that build on cultural experiences. By using them as a strength to build on we can hope to provide better educational outcomes for Aboriginal and Torres Strait Islander peoples.
Natural selection as justification tool
Exclusion through policy
Years Reception to year 10
How to implement “Dreamtime” into the curriculum
Language variation and change
Understand that English is one of many languages spoken in Australia and that different languages may be spoken by family, classmates and community. (ACELA1426)
Language for interaction
Explore how language is used differently at home and school depending on the relationships between people. (ACELA1428)
Literature and context
Recognise that texts are created by authors who tell stories and share experiences that may be similar or different to students’ own experiences (ACELT1575).
Retell familiar literary texts through performance, use of illustrations and images (ACELT1580).
In the English curriculum it states the following:
Maintaining culture through story telling
Symbols were often used in traditional storytelling to help aid in visual effects for children, each symbol representing something different. These symbols were both painted and drawn in the dirt.
Activity for students to complete once listening to the story Girawu the Goanna: (Year 3/4)
Contemporary Storytelling times:
Aboriginal people have found a new 'voice' for keeping their stories alive through literature.
Many Aboriginal people are turning to the written word to keep the Aboriginal experiences alive.
Biographies and autobiographies, short stories, poetry, drama and academic papers along with children's stories are being written.
NSW 8 ways of learning Framework
Cultural arrogance has damaged Aboriginal and Torres Strait Islander peoples for more than 200 years (Buckskin, P., 2012)
Challenge for us as teachers:
Traditional Dream Time Symbols for Storytelling:
is it all about?
Some big ideas
(By Francis, K., Donegan, K., Jones, B.)