Faculty of Education

Assignment cover sheet: online submission

Student ID 2165587

FAN Henn0017

First name Lachlan

Family name Hennig

Phone number 0403913715

Topic code EDUC2420

Topic name Teaching Indigenous Australian Students – 2017 NS2

Tutorial lecturer Tristan Kennedy

Assignment number and title Essay Assignment

Word count 1500

Due date 23 – 09 – 2017

Date of submission 23 – 09 – 2017

Is this a resubmission?
No
Teaching for social justice can be achieved through many theoretical frameworks,
including, the teaching for resistance model, critical race theory (CRT) and critical
whiteness studies (CWS), and reconciliation pedagogy. However, this essay will focus
specifically on the theoretical framework of CRT and CWS. Social justice can be defined
as equitable distribution within a society of aspects such as wealth, opportunities and
privileges (Novak, 2000). This essay will provide a description of the CRT and CWS
theoretical framework, a demonstration of how the theoretical framework could be
applied in the classroom setting. Followed by a validation of how this approach will
meet the Australian Institute for Teaching and School Leadership (AITSL) standards, 1.4
and 2.4 specifically, as they both relate to what educators need to know and do to
teach Aboriginal and Torres Strait Islander students. Finally, a discussion of how this
theoretical framework will enable teaching for social justice will be provided.

Both CRT and CWS provide frameworks and tools for educators to stand up and
challenge against acts of racism, which has been historically deemed as normal in the
educational setting (Schulz, 2017). Vass (2012) describes the Educational setting as
property of white Australians, and how this results in schools sustaining inequities. The
basic tenets of CRT according to Schulz (2017) are that race is socially constructed, that
racism is deemed as normal, and that marginalised perspectives assist us in seeing
covert (subtle and discrete) forms of racism. The Australian educational setting has for
a long time been represented as property of white Australians, which negatively
impacts on many Indigenous students right to enjoy and accumulate the benefits from
participating in education (Vass, 2012). This white supremacy that is seen in the
educational setting is what CRT is intending on challenging. Similarly, is the study of
critical whiteness, and how it identifies the material effects that whiteness has on
specific groupings of people based on their appearance (Nicoll, 2004). Nicoll (2014) also
stresses that CWS do not intend on demonising people if they are white because of
racist acts they may make. Rather, it intends on providing a greater understanding on
racialised power that redirects resources in Australia such as land, employment and
culture from Indigenous economies to non-Indigenous ones. Overall, as summarised by
Schutz (2017), CRT acknowledges marginalised viewpoints in the educational setting
and aims to challenge racism that has historically been constructed in this setting,
whilst CWS prompts us to examine and understand discourses of whiteness and
challenge these beliefs.

Applying both CRT and CWS approaches in the classroom intends on reversing the
inequitable practices that are often employed. Firstly, as highlighted by Schutz (2017),
utilising a CRT approach involves critical self-reflection, standpoint of the least
advantaged, and storytelling. Critical self-reflection involves educators who are in
power to re-examine the current school curriculum, to one that incorporates
indigenous cultural beliefs and ideas. It is important to give as equal a voice to
Indigenous Australians in schools as non-Indigenous people. As listening to Indigenous
voices will generate a reaction within the listener as they are both challenged and
confronted by the experiences and perspectives of the Indigenous speaker (Vass, 2012).
Critical self-reflection involves thinking about education, the curriculum, and our
pedagogical approach from a standpoint from the least advantaged (Indigenous
students), if we are catering equitably for the least advantaged in the classroom, then
an equitable pedagogy is being employed (Schutz, 2017). Storytelling involves valuing
the power of counter-stories, which offer a different perspective on education and life
for students who are in structurally privileged locations, which can catalyse a shift in
perspective which can result in action (Schutz, 2017). Working from a CWS standpoint,
an educator could begin to critically asses the knowledge in which they are employing
within the classroom, and how they use language because language is a vehicle for
racialised power (Schutz, 2017). As a future white Australian teacher, it has been
socially constructed that movement through mainstream society will be made much
easier than those of an Indigenous background, therefore, a great deal of power is
accompanied with being a white Australian. With this power, it is possible to step
outside of the comfort zone that white Australians often fall into, as the racialized
society is invisible to them as they are not in an inequitable position. Also, forging
relationships with minority groups on their terms and using the power accompanied
with being a white Australian to shape the curriculum choices made, and engage in a
pedagogy of possibility. Although, many white Australian educators who step outside of
their comfort zone, may be subject to feelings of discomfort and vulnerability, however,
this approach can also bring upon favourable outcomes including individual self-
discovery, a greater sense of community and improved social justice (Schutz, 2017).

The above strategies for applying CRT and CWS in the classroom are also required to
meet the Australian Institute for Teaching and School Leadership (AITSL) standards.
More specifically, the standards 1.4 and 2.4, which relate directly to teaching Aboriginal
and Torres Strait Islander students (AITSL, 2017). AITSL standard 1.4 involves an
educator demonstrating not only an in-depth knowledge, but a great understanding of
the effect culture, cultural identity and linguistic background has on Aboriginal and
Torres Strait Islander students in the educational setting (AITSL, 2017). As an educator,
re-examining the curriculum to one that incorporates and respects Indigenous student’s
cultures and beliefs, then they are meeting the requirements of AITSL standard 1.4.
Storytelling and counter stories as tenets of CRT also meets AITSL standard 1.4, as
Indigenous voices are being heard in the classroom, which offers students of a white
Australian background who are generally blind to racism in the educational setting, with
a different perspective, which can also trigger a change in behaviour. AITSL standard 1.4
overall involves, an educator knowing the students and how they learn, whereas AITSL
standard 2.4 involves knowing the content which in this instance would be Indigenous
cultures and beliefs, and how to teach it. Working from a CWS standpoint directly
meets the requirements of AITSL standard 1.4, as the educator will begin to critically
assess the knowledge they are employing within the classroom and how they use
language. Overall, working from a CRT standpoint directly meets AITSL standard 1.4, as
the educator is required to understand the student’s perspective and how to teach
them. And working from a CWS standpoint directly meets AITSL standard 2.4, as the
educator is required to critically asses the content and the curriculum, whilst also
having the ability to successfully teach the content in a respectful yet informative
manner (AITSL, 2017).
The social justice issue in the educational setting, where non-Indigenous students prior
to even commencing their schooling life, are put at a far greater advantage than their
Indigenous student counterparts, is an issue that can be addressed by employing CRT
and CWS teaching strategies. Brougham (1994) discusses that the issue of social justice
in the classroom should not be presented in a manner that views Indigenous students
as silently suffering victims. This will only broaden the ‘gap’ in the educational setting
as there will be a sense of sympathy towards Indigenous students. Rather, it is
important to acknowledge the acts of invisible racism and whiteness that are seen in
the classroom, and move past them. Teaching for social justice as described earlier,
involves equitable distribution of aspects such as wealth, opportunities and privileges
(Novak, 2000). From this description of social justice as a general term, social justice in
the classroom can be viewed as equitable distribution of opportunities. As discussed
previously, employing the CRT and CWS strategies within the classroom will enable
white Australian students to be subject to Indigenous voices, cultures and beliefs which
will trigger a different perspective within them towards their Indigenous student
counterparts. It is important to understand that teaching for social justice is not
something that can be achieved in a short period of time. Rather, it involves action from
the educator, who will employ CRT and CWS strategies, but also it involves participation
from all students to be vehicles of change and steer away from the racialized
educational setting that is currently viewed as ‘normal’.

In sum, teaching for social justice is a call for action from all individuals involved in the
educational setting. However, future educators need to be the initiators of this
movement, as students will generally not be initiators themselves, unless different
perspectives are made apparent to them by people whom obtain greater power than
them. This is where the role of an educator as vehicles of positive change, towards a
society that employs behaviours that value social justice, is of vital importance.

Works Cited:
Novak, M. (2000). Defining social justice. First things, 11-12.

Australian Institute for Teaching and School Leadership 2014, Australian professional
standards for teachers, Melbourne/Canberra, viewed 8 August 2016, <
http://www.aitsl.edu.au/australian-professional- standards-for-teachers>

Schulz, S. (2017). EDUC2420: ‘critical race theory (CRT) and critical whiteness studies (CWS)’
[Lecture PowerPoint slides]. Retrieved from https://flo.flinders.edu.au/course/view.php?
id=44010.

Brougham, B. (1994). ‘Structure of the draft model’. In Brougham, B. L (ed). Teaching for
resisitance: report of the education for social justice research project. Retrieve from
https://flex.flinders.edu.au/file/5fcf668b-6354-47a6-8384-77b3e8277667/1/Structure%20of
%20the%20draft%20model.pdf

Vass, G. (2017). The racialized educational landscape in Australia: listening to the whispering
elephant, Race Ethnicity and Education, pp. 176-201. Retrieved from
http://www.tandfonline.com.ezproxy.flinders.edu.au/doi/abs/10.1080/13613324.2012.674505

Nicoll, F. (2004). 'Are you calling me a racist?': teaching critical whiteness theory in
Indigenous sovereignty. Borderlands ejournal, 3(2).