Explain how Indigenous and Torres Strait Islander students are disadvantaged in science education.

Explore how the classroom practice of science education can accommodate the needs of Indigenous
and Torres Strait Islander students. As a science teacher how can you positively impact Indigenous
and Torres Strait Islander students learning?

This paper will discuss how science teachers can engage Indigenous and Torres Strait Islander
students. These students can be positively engaged through differentiated classrooms, social and
emotional learning, culturally meaningful experiences. Curriculum content will need to be adapted
creatively to ensure that science is taught in a culturally meaningful way. Science teachers will be
required to reflect on their own beliefs and attitudes when meeting the learning needs of Indigenous
and Torres Strait Islander students. Implications for the teaching of science is to bring equality to
Indigenous and Torres Strait Islander knowledge. This paper will furthermore provide examples of
how Indigenous and Torres Strait Islander knowledge of astronomy, ecosystems, native mammals and
plants can be integrated into the science classroom practice.

Science education practices in Australian schools currently present a number of challenges to engage
Indigenous and Torres Strait Islander students in learning science. The National Numeracy and
Literacy Program (NAPLAN) was implemented by the Gillard Government to improve basic literacy
skills (Gillard, 2008). However, testing has had many negative impacts on students and teachers.
Stress and anxiety has been reported with the testing (Klenowski & Wyatt-Smith, 2012). Results are
open for publication and for public scrutiny (Gorur, 2013), additionally schools can be publicly
shamed (Klenowski & Wyatt-Smith, 2012). Research on classroom practices has indicated a shift
toward teaching for basic skills (Thompson & Cook, 2012). Studies have documented that schools
having intentionally omitted students with learning difficulties and disabilities from testing (Elliott,
Davies, & Kettler, 2012). The history of standardisation testing in the United States, shows that
minority students have been disadvantaged with testing on the grounds that teaching has been targeted
to improve test scores (Elliott et al., 2012). In the Australian context, teaching towards basic skills can
further disengage Indigenous and Torres Strait Islander students. Teaching towards tests is not
culturally meaningful and has the potential for harm. This has been evident in the United States
context. In science education, there has been pressures to include literacy and numeracy in
assessment. Science teachers can successfully improve basic literacy and numeracy by engaging
students in culturally meaningful lessons.

If science teachers are to provide lessons that are culturally meaningful for Indigenous and Torres
Strait Islander students, teachers will need to examine their own beliefs and attitudes toward culturally
meaningful education. Science teachers have predominately been educated in the Australian education
system, which historically has not provided culturally meaningful education. Australian education is
marked by its history of assimilation of Indigenous and Torres Strait Islanders to the cultural domain
of mainstream white Australia. This is evident in science education, the language is in English. Large
aspects of the curriculum are based on western definitions of knowledge. Indigenous and Torres Strait
Islander students have not been given a voice to express themselves in culturally meaningful ways in
mainstream education. (Keddie, 2011). It is probable that science teachers would have limited
experience and skills in providing lessons that are culturally meaningful for Indigenous and Torres
Strait Islander students since, historically Australian education attempted to assimilate Indigenous and
Torres Strait Islanders. It could be conceivable that science teachers may have personal beliefs and
attitudes that prevent them from providing lessons that are culturally meaningful.

Science education can be engaging for Indigenous and Torres Strait Islander students by adopting the
Cooperative and Peer Assisted Learning in the classroom practice (Johnson, Johnson, & Holubec,
2000). This classroom practice is based on the notion that knowledge is constructed though social
interactions (Johnson et al., 2000). The development of scientific literacy can be attained by
improvements in language and literacy that are inherently evident with PAL. Moreover, PAL can
improve the emotional wellbeing of students. Evidence has emerged on the significance of students
emotional wellbeing on motivation and engagement (Pintrich, 2003). Recently studies has shown that
improvements in numeracy and literacy are evident when students have positive affects (Jiang &
McComas, 2015). PAL provides positive emotional states for students. Thereby increasing motivation
and resulting in improvements in scientific literacy.

Research has documented that Indigenous and Torres Strait Islander views on identity and knowledge
are different from Western definitions which are prevalent in education (Keddie, 2011). Case studies
demonstrate when Indigenous and Torres Strait Islander students have involvement of community,
accommodation, health, transport integrated in their student life, students have improved educational
outcomes (Keddie, 2011). Important lessons can be gained from cases studies into Indigenous
education. They provide insight in cultural practices for Indigenous and Torres Strait Islanders. It has
been established from these studies that Indigenous and Torres Strait Islanders value their community
and elders (Keddie, 2011). Indigenous communities rely on experience as knowledge. The
implementation of Indigenous knowledge can be applied in the science classroom.

Science teachers need to be creative in their classroom practice. The NSW Board of Studies stage 5
Science Curriculum, content stream Earth Space 4;

“Demonstrate, using examples, how ideas by people from different cultures have contributed to the
current understanding of the solar system” (Board of Studies, Teaching and Educational Standards
NSW [BOSTES], 2015)

Science teachers can adapt the curriculum to include Indigenous and Torres Strait Islander
knowledge and understanding of the solar system in their lessons.

Moreover, research in astronomy has shown that Indigenous Australians had knowledge of the
motion of stars (Norris & Hamacher, 2009). Indigenous Astronomy focused on the night sky and
constellations were represented in Dreamtime stories. In the Yolngu language the constellations of
Orion is known as Djulpan. The story is that the stars three brothers in Orion’s belt have been said to
be blown into the night sky after one of them broke a tribal taboo (Norris & Hamacher, 2009).
Including these stories in the science classroom will be culturally engaging for Indigenous students.

The dreamtime story of Djulpan can be incorporated during science class through a collaborative and
peer assisted group activity. The science teacher can incorporate the story of Djulpan when teaching
students about the solar system. This is scientifically relevant as both Indigenous and European
cultures identified Orion’s belt; however, both cultures define their knowledge differently. Scientific
knowledge is valued in European cultures, whilst in Indigenous culture knowledge is valued and
defined by storytelling. Students of Indigenous or Torres Strait Islander background can be assigned
the role of retelling the story of Djulpan in a group discussion. This can be culturally powerful, as it is
culturally meaningful and also engages these students to be active in the learning of their culturally
background. Yothu Yindi in Yolgnu has the meaning of mother and earth. As introduction to the story
of Djulpan, the song by Djpana Sunset Dreaming will be played to students. This song will be played
through the one device to https://www.youtube.com/watch?v=4_ymF8422dM. (Youthu Yindi, 1992)
This song is culturally meaningful and powerful. As it provides students with a background context to

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the story of Djulpan. Music has been documented to improve learning by having positive impacts on
emotional wellbeing (Immordino‐Yang & Damasio, 2007).

The Australian Professional Standards for Teachers AITSL 2.4 states;

“Understand and respect Aboriginal Islander people to promote reconciliation between Indigenous
and non-Indigenous Australians” (Australian Institute for Teaching School Leadership limited
[AITSL], 2015)

By providing the Indigenous Yolgnu story of Djulpan and the song of Djpana students are exposed to
culturally meaningful stories and content. This can be seen as a synthesis of Indigenous and European
knowledge, as Orion’s belt was recognised by both cultures. Retelling the Yolgnu story and the
European perspective provides reconciliations of non-Indigenous and Indigenous peoples by
synthesising knowledge. Yolgnu representation of knowledge is representing through the retelling of
stories. The absence of Indigenous knowledge during science education can mean that reconciliation
is not been actively evident during science education. The telling of the Djulpan story promotes both
reflection for Indigenous and Non Indigenous peoples. Students of both Indigenous and Torres Strait
Islander backgrounds are symbolically reconnected to their ancestors through the storytelling process.
Yolgnu stories in science education, provides a culturally meaning content and contributes to the
acceptance of Indigenous and Torres Strait Islander knowledge.

The beliefs and attitudes of teachers can be a barrier to inclusive teaching practices (Avramidis &
Norwich, 2002). This evident by the blog week 1 (Sharma, 2015), in response to the lecture 1
Aboriginal and Culturally Responsive Pedagogies, Indigenous students had been punished for not
wearing shoes to school Sharma writes;

“Type 2 diabetes is a serious health concern for many Indigenous people, who tend to develop
symptoms earlier and at a higher risk than other Australians. Walking barefoot can exacerbate
diabetic foot disease” (Sharma, 2015)

Sharma cites scientific research to supported the notion that Indigenous students should be wearing
shoes (Jayasinghe et al., 2007). Traditional methods of scientific knowledge may further reinforce
exclusion of Indigenous knowledge. Indigenous community elders consider traditional approaches to
scientific knowledge as exclusionary of Indigenous knowledge and experience (Keddie, 2011). The
blog entry is reflective of valuing scientific knowledge without examining Indigenous knowledge and
experiences. In response to blog entry week 2, Sharma writes,

“During the course of the lecture, statistics has been cited by Brenda regarding the high rates of
aboriginal youth in juvenile justice. Whilst we may like to think, that the courts and justice system is

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free from racism, there is significant evidence indicating systematic racism within these institutions.
Until there is a change within these institutions, so that more culturally diverse groups are
represented. The over representation of Aboriginals in juveniles justice will continue to rise”
(Sharma, 2015)

Through reflection and awareness of previously silent statistics, Sharma had a conscious shift in
attitude towards Indigenous and Torres Strait Islander students’ adversity. The Aboriginal and
Culturally Responsive Pedagogies lecture and course content prompted changes in attitude. This
change was evident by reflecting on the experiences and adversity of Indigenous and Torres Strait
Islander students within the justice system. Studies have shown that teacher attitudes can remain
unchallenged unless they are active in reflective teachers practice (Larrivee, 2000).

Furthermore the changes in Sharma’s attitude is evident made in week 5

“The skit raised by Dr Brenda provided a real world demonstration of the day to day inequalities
experienced by Indigenous youth in education. With the recent development of basic testing, as raised
in the skit, there presents a risk that standards set by AITSL 1.4 and 2.4 policies may not be evident in
the experiences of Indigenous students” (Sharma, 2015)

During week 1 Sharma’s blog did not raise concerns with standardised testing of basic skills can
disadvantage Indigenous and Aboriginal students. Furthermore, Sharma writes; week 5

“As science teachers in areas of Physics and Chemistry, there needs to be the change in how these
subjects are taught. Science education does not engage Indigenous students because the content is not
presented in culturally engaging manner. I would need to adapt the curriculum in order to teach these
subjects in a culturally meaningful way” (Sharma 2015)

During the course of this paper several concrete examples have been provided of how the science
curriculum content can be adapted to suit the needs of Indigenous and Torres Strait Islander students.
Indigenous knowledge can further be adapted into the science classroom by implementing their
knowledge of Australians plants. The Board of Studies stage 4 Syllabus stage four states;

“Discuss how the observations and understanding of the structure, function and life cycles of native
plants are used by Aboriginal and Torres Strait Islander peoples” (BOSTES, 2015)

Several studies have cited the knowledge that Aboriginal and Torres Strait Islanders have of native
mammals and plants (Burbidge, Johnson, Fuller, & Southgate, 1988; Gaikwad et al., 2008; Li, Myers,
Leach, Lin, & Leach, 2003; Prober, O’Connor, & Walsh, 2011). Moreover, research has demonstrated
that Indigenous Australians have knowledge of the medicinal purposes of plants. (Li et al., 2003).
However, mainstream science has not considered Indigenous knowledge to be of significant value.
The National Research Medical Research Council places highest value on experimental evidence
(Bensoussan & Lewith, 2004). With the use of laboratory trials and experimentation to value as the
strongest form of knowledge. Traditionally science education has centred on experimentation which
forms the basis of knowledge in the western scientific domain, however, Australian Indigenous
knowledge of medicine and plants has been reproduced through oral histories, as opposed to the

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construction of scientific knowledge through experimentation. In the science classroom, activities
under the living world science strand that requires the structure and function of native plants. An
inquiry based project would be implemented to study the medicinal properties of Indigenous plants.
Recent studies have investigated the anti-viral and cancer fighting properties of Australian
plants(Mijajlovic, Smith, Watson, Parsons, & Jones, 2006). The project will be designed around the
principles of inquiry learning which is a well-supported pedagogical approach for science education
(Minner, Levy, & Century, 2010) .The task will be a formative assessment when appropriate feedback
and comments can assist student learning(Brookhart, Moss, & Long, 2008; Sadler, 1989). Students
will have an oral component designed to ensure that Aboriginal and Torres Strait Islander students are
not disadvantaged due to differences in literacy and numeracy levels. Furthermore, Indigenous
cultures have a sophisticated knowledge of ecosystems (Green, Billy, & Tapim, 2010). This could
foster culturally meaningful assessment and content.

In conclusion adapting the science curriculum to meet the needs of Indigenous and Torres Strait
Islander students requires science teachers to reflect on their own beliefs and attitudes. The BOSTES
content provides clear opportunities for science teachers to provide culturally meaningful content for
Indigenous and Torres Strait Islander students. Science teachers will have to re-examine the nature of
knowledge and implement Indigenous and Torres Strait Islander knowledge into the content. The
synthesis of scientific and Indigenous and Torres Strait Islander knowledge can be a step toward
reconciliation as required by AISTL standards 2.4.

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