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Similar to Guyunggu Nyumba (Darkinjung/Yugambeh) way of being informing a framework of professional learning for teachers
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Guyunggu Nyumba (Darkinjung/Yugambeh) way of being informing a framework of professional learning for teachers
- 2. Guyunggu Nyumba (Darkinjung Yugambeh) World Indigenous Peoples Conference on Education Way of being informing a framework ofprofessional learning for teachers Oomera Edwards & Lisa Buxton
- 4. Th CONT a ACT US n FOR MO k RE INFORMA y TION TO o DAY. u. Aboriginal Australia U&I www.unaandidris.com
- 5. Setting the context In the past, Aboriginal perspectives in the curriculum have beentaught from anexternal perspective, asanacademic study of a culture (Edwards& Buxton,1998).
- 6. WIPCE2017 How Guyunggucameinto being Oomera Edwards& LisaBuxton
- 8. YurunnhangBungil Nyumba Teaches the first steps involved in understanding what the following words 'feel like': Respect and Responsibility. This professional learning enhances teachers’knowledge through nine experiences and guiding principles that are interconnected. WIPCE2017 Oomera Edwards& LisaBuxton
- 9. ThedayonCountry provided foundational knowledge for the participant teachers onwaysof seeingandbeing,proper behaviours,andintroduced reciprocal relationships with Country (Edwards&Buxton,1998;Martin, 2009; andMcKnight,2010). This daywasfollowed byadayin the school grounds where teachers hadthe opportunity to put their learnings into practice through anumberof activities.A couple we hopeto sharewith youtoday, the first being creating aclassroom story where the teacher acts asthe voice of the classroom. Teacherasguide
- 10. WIPCE 2017 WIPCE2017 ClassroomStory Oomera Edwards& LisaBuxton
- 12. YURUNNHANG BUNGIL NYUMBA Oomera Edwarda& LisaBuxton ExperienceOne:Teacherasguide - Creatingasafelearningspacefor bothchildrenandteachers.Asense of securityin knowing,soteachersdonot haveafearof causing offenseand with their guidancechildrenarenot afraidto takerisksin theirlearning. ExperienceTwo:Littleonesconnectionto Country- Children’sBusinessandplacein Country.Learningthrough observation andparticipation whereappropriate,the teaching of proper behaviours.
- 13. ExperienceThree:KnowledgefromCountry Place-basedknowledge,local communityboundaries,seasonal signsand celebrations, extendingconceptof Country,andasense of self and community. YURUNNHANG BUNGIL NYUMBA Oomera Edwards& LisaBuxton ExperienceFour:Belongingto Country Broadeningviewof country(understandingmorethanonecountry), belongingto different countriesthroughkinship,andasenseof belonging throughtotemicrelationships.Responsibilitiesand behavioursfrom countrytocountry.
- 14. Experiencefive: Countryishome Relationship with Countryis two-way-receiving and giving. Observingandlistening to Country,starting the journeyto walk with Country. YURUNNHANG BUNGIL NYUMBA Oomera Edwards& LisaBuxton
- 15. YURUNNHANG BUNGIL NYUMBA Oomera Edwards& LisaBuxton ExperienceSix:Differentwaysofseeing Thearrival of another people to this land. Differing concepts of land. Assumptions of ownership andassumed rights. Senseof belonging to Countryversusland ownership. ExperienceSeven:Inthenameof progress Perceptionsthe'newpeople'heldaboutthemselvesandthelandthey perceivedto be Australia.Landasaresource.WesternDiseases broughtby thenewpeople;Britishconceptionsof educationand schooling.
- 16. ExperienceEight: Seeingfromtheshoresofthisland Educatingandlearning aboutourhistory in this land. WIPCE2017 YURUNNHANG BUNGIL NYUMBA Oomera Edwards& LisaBuxton ExperienceNine:Atimefor newseasons Findingbalancefor thelandandpeopletoday
Editor's Notes
- Yurunnhang Bungil Nyumba (learn respect to teach) The pedagogy employed for the professional learning was based in Aboriginal epistemology both in method and content, so that learning built on the physical experience of being on Country and experiencing the transmission of knowledge in an Aboriginal way. This way of teaching and learning takes into account that fact that a learner is a physical, intellectual, emotional and spiritual being (Personal communication: 23.10.2016). This way of seeing is based on an understanding that people learn on many levels within themselves and knowledge is acquired physically, intellectually, emotionally and spiritually. The professional learning was written from an understanding that each individual will learn what s/he can, according to his or her own growth and understanding. Therefore, there were no expectations or judgements imposed on the learning of the participants (Edwards & Buxton, 1998).
- Aboriginal and Torres Strait Islander cultures are diverse, distinct and complex, and vary across Australia. Aboriginal and Torres Strait Islander culture is not static or uniform. Like all cultures, it is continually changing and adapting depending on influences on the person or the community. All cultures and societies have particular values and beliefs, which enable a sense of identity and meaning. As Aboriginal people our values are based on an understanding of the world that integrates the spiritual with the physical and emphasises a person’s relationship to community and country. As you can see from this map there are many Aboriginal ways of seeing, on many different levels and from every different Country in Australia. Guyunggu Nyumba is one Aboriginal way of seeing.
- Setting the Context …. In the past, Aboriginal perspectives in the curriculum have been taught from an external perspective, as an academic study of a culture (Edwards & Buxton, 1998). This approach to learning allowed teachers and children to remain separated from the material that they were learning about. Learning through experiences, as with Guyunggu allows the teachers, and in turn the children to get a glimpse of an Aboriginal way of seeing the world. Guyunggu is about learning a way ‘to be’. This way of learning has the potential to broaden and deepen both teachers’ and children's’ view of their world. Guyunggu does this by introducing ways of seeing that take into account the fact that as human beings, we share Country with other living entities. Guyunggu attempts to develop this concept, not only on an intellectual level but also on a physically and emotional level. Teachers need to be aware of the messages they are giving the children when they start this way of seeing. How they present Guyunggu is as much a part of the process as what they do. In an Aboriginal way of seeing, you do not separate yourself from the process.
- Guyunggu was written from an Darkinjung way of seeing and learning. This way of learning is based on an understanding that people learn on many levels of themselves and knowledge is taken in physically, intellectually, emotionally and spiritually. The framework in which this learning takes place is through people each learning about their connectedness to Country. The success of Guyunggu depends for its effectiveness on leading children to experience activities to which they respond emotionally. A sense of belonging, and all that it entails, requires that children develop an ‘emotional library’ on which they will draw, as they develop fuller understanding and as further concepts are felt, rather than just known.
- In an Aboriginal way of learning, to be able to act on a concept, you must not only understand it at an intellectual level, but also be able to feel that concept on an emotional level. The passing on of knowledge through Aboriginal ways of teaching and learning are largely based on teaching people about their relationship with Country. People learn and express this connection in all aspects of themselves – physically, intellectually, emotionally and spiritually. In an Aboriginal way of being, everything is connected – Land, People and Spirit.
- Yurunnhang Bungil Nyumba is a professional learning opportunity for primary teachers to enhance their knowledge through nine experiences and guiding principles that are interconnected …. Aboriginal ways of being into their teaching practice. The pedagogy employed for the professional learning was based in Aboriginal epistemology both in method and content, so that learning built on the physical experience of being on Country and experiencing the transmission of knowledge in an Aboriginal way.
- Teacher as a guide To effectively implement Guyunggu into your classroom practice as teachers it will be first necessary to spend some time reflecting on your role as the guide for children and young people. Creating a safe learning space for the children and yourself as the teacher. A sense of security in knowing so children are not afraid to take risks in their learning and you as the teacher are confident in the knowledge that you have. In an Aboriginal way of learning teachers are people who have experienced the events through which they are about to guide their children.
- Classroom exercise Before starting this experience with the children, as their teacher, you need to prepare yourself and the learning space, by going through the experience yourself. There are a couple of reasons why this is important. Firstly, as the guide for the children, you will need to have some knowledge of the process involved on a purely physical level. By doing the exercise prior to the children you will know what is involved. Secondly, there is an emotional level of understanding that has to do with the connection made to the classroom. For example, to connect to the classroom, you need to go through the process of belonging and let the room tell them its story………….. In an Aboriginal way of learning, teachers are people who have experienced the events through which they are about to guide their children. In order to do this, you as the teacher must go through the process of belonging before the children enter the classroom. Understand that each child’s reaction to this exercise could be different.
- Everything is connected Aboriginal children are taught and allowed to experiment and develop ideas about how everything is connected. Learning how to express respect through a sense of place Certain family members have roles in which they teach the children the appropriate behaviours at the proper times. Behaving differently in different places. Children’s Business and their place in Country Children’s business is a time when children can bring into the world all they have learnt from their surroundings and the adults around them. Aboriginal children when very young, copy what the adults around them are doing, learning through observation and participation when appropriate. Children accompany adults but remain relatively free. Learning through play. Ways to express connection to place Guide children to see how they can understand and later learn ways to express their relationship with Country and a sense of belonging.
- Extending concept of Country The Country provides through stories, songs and histories a foundation from which the people living there gat e sense of identity, a sense of place and belonging, a sense of purpose and direction. Sense of Community This happens in much the same way as a person learns about ‘sense of Country’. A sense of community happens from early teachings and the gradual building of people’s perception of their place within the community. Broadening view of Country Many Aboriginal people can be connected to a number of areas through kinship systems and totemic relationships. Aboriginal communities are based on family kinship systems that are complex and vary across Australia. This can mean that, at times, people have connections through their grandmother or grandfather to Country other than where they were born, grew up or presently live. There are responsibilities and obligations through kinship to Country, such as an aunty or Uncle’s responsibility to prepare nieces and nephew’s for their education and ceremonies.
- Country is Home Aboriginal connections to Country are based on all levels of a person’s being, the physical, intellectual, emotional and spiritual. Relationship with Country is reciprocal two-way – receiving and giving. Connection to Country is felt Through Aboriginal ways of learning a person develops an awareness of connecting to Country on deep levels within themselves. This ‘sense of Country’ is an ever-moving journey, on levels that are spiritual, emotional and intellectual. As people grow in understanding, so does their ‘sense of Country’. This sense of Country is felt rather than just known, through ways of feeling the land – people are able to listen to the land. To walk with Country To walk with Country is a two way process of returning nourishment. In caring for Country is a process of giving back in both a physical and spiritual way. In this way people walk in balance with Country.
- The arrival of another people to this land The arrival of another people to Australia created ripples of movement across the countries. The new people came from other cultures and brought with them ways of seeing the world which were alien to the ways of this Country. The concept of seeing land as a resource to be used. Assumptions of ownership and assumed rights The assumption of ownership is tied in with a western way of viewing land as a commodity. Assumed rights that the ‘owner’ can do whatever they wanted because they own the land. Not understanding the concept of custodianship has allowed destructive behaviours to damage Country for future peoples. The concept of owning belongs on the physical level. Emotional connections not intellectual ones To damage that which you belong to means you also damage yourself. A sense of belonging comes from a emotional level. Intellectual knowledge is superficial and lacks the deeper levels of awareness that comes from emotional and spiritual knowledge.