Conceptual Framework in the current study

In an extrapolation of Nakata’s Cultural Interface theory, Yunkaporta (2009) developed a conceptual framework for teachers to use in teaching Aboriginal and Torres Strait Islander children, to help them negotiate education at the cultural interface. This conceptual framework proved useful in subcategorising themes from the data in the current study. 2.9.4 Yunkaporta’s Eight Ways Aboriginal Pedagogy Framework

While the literature focuses on the why of cultural interface, “very little explains how in terms of what actually happens in the classroom” (Yunkaporta & McGinty, 2009, p. 58). In an extension of Nakata’s intercultural interface theory, Yunkaporta developed his Eight Ways Aboriginal Pedagogy Framework (see1.5.2 for diagram). This framework was useful to assist with the interpretation of the data in the current study as the themes began to emerge after the interviews took place and, as researcher, I began to consider what a Professional Development program for teachers might highlight. Participants in the current study addressed many of Yunkaporta’s elements, either because they felt they were incorporating an aspect successfully, or because they had observed it being demonstrated by Aboriginal cultural educators, but felt they lacked the skill themselves.

2.9.4.1 Summary of Yunkaporta’s Eight Ways (i) Story Sharing

This way of learning through narrative pedagogies encompasses the act of drawing lessons from narratives to engage children and young people in reflection and analysis. This approach to teaching could be applied in all key learning areas through “the exchange of personal and wider narratives” (Wheaton, 2000 cited in Yunkaporta, 2009, p. 12). If a teacher were to start with a narrative with which the children have connection already, so much the better. The key is having the time together as interactive, not just dominated by the teacher. The sharing element becomes important as it provides evidence of student engagement and also their sense of belonging if they are willing to share.

(ii) Learning Maps

In this way of learning, the teacher and learner create “a concrete, holistic image of the 53

tasks to be performed. That image serves as an anchor or reference point for the learner.” (Hughes & More, 1997, cited in Yunkaporta, 2009, p.48) Important here is the collaborative aspect. It is not just the teacher telling the student what to do and how. It is a negotiated, shared experience.

(iii) Symbols and Images

This way of learning reframes “visual learning as symbolic learning – a strategy rather than an orientation“ (Yunkaporta, 2009, p. 48). It links strongly to number (ii) above in that it flows from it. In number (ii) the tasks to be performed are represented holistically and in concrete form. In this way, the learning is similarly presented through images and symbols to augment the written work. In an Aboriginal way, the teacher would act as a guide utilising all the senses to build symbolic meaning to support the learning of a new concept.

(iv) Deconstruct/Reconstruct

This way of learning organises notions of holistic, scaffolded and independent learning orientations (Yunkaporta, 2009). Writing a decade before Yunkaporta developed his Eight Ways conceptual framework, Hughes and More (1997) had noted that in exploring new concepts Aboriginal children and young people benefit from concentrating on “understanding the overall concepts or task before getting down to the details” (Hughes & More, 1997, p. 28). Yunkaporta (2009) provides us with the means to achieve this: “Observing and listening first is a key element in coming to Aboriginal knowledge” (Yunkaporta, 2009, p. 29). The observation of processes to see the whole concept at the beginning although they may not necessarily fully understand it then gradually bring into parts where children and young people can make connections to and develop understandings.

(v) Community Links

This way of learning is community based, and relevant to lived experiences. In Aboriginal pedagogy, the motivation for learning is inclusive of the community (Yunkaporta, 2009), and responsive to the community. In the current study, this area was one I explored in relative depth as this could potentially be a challenge to non-Indigenous teachers.

(vi) Non-verbal

A feature of non-verbal instruction is the use of silence and the role of body language (Craven, 2011). But this is more than just language being reduced, as it incorporates imitation and practical action as pedagogy (Gibson, 1993, Yunkaporta, 2009). In the Eight Ways framework, this allows the learner to use observation first, then trying themselves before taking a lead in the dramatisation or role-play, or in the real-life activity.

(vii) Land Links

Country based learning, “this pedagogy is about learning to land and place” (Yunkaporta, 2009, p. 12). There is a strong connection between people and country, knowledge and learning, rites and responsibilities is well documented (Edwards & Buxton, 1998; Battiste, 2002; Martin, 2003; Yunkaporta, 2009).

(viii) Non-linear

Yunkaporta (2009), has stated that “this is the point at which western and Indigenous pedagogies are often incorrectly constructed as irreconcilable” (Yunkaporta, 2009, p. 13). He further argues, that this way of presenting learning in cyclic and indirect, common ground can be found between different ways of seeing, viewpoints and knowledge systems (Yunkaporta, 2009). This notion that learning be best effected when it is cyclical, not linear, is not idiosyncratic to Aboriginal ways of learning, nor is it new. Maria Montessori in the early 1900s, for example, used this as the basis of all conceptual teaching. It would, however, require that the curriculum learning outcomes be manipulated to achieve this balance.