Professional Documents
Culture Documents
CHCDIV002
ELEMENT 2
ELEMENT 3
ELEMENT 4
A CULTURALLY SAFE AND SECURE environment is one where our people feel safe and draw
strength in their identity, culture and community (Australian Human Rights Commission 2011).
Recognition of the status and rights of Aboriginal and/or Torres Strait Islanders as the first peoples of
Australia, and custodians of Australian land, is central to this concept, as is developing an understanding
of Indigenous history and cultural practices to promote effective interactions and provide an appropriate
and relevant curriculum.
The terms Indigenous, Aboriginal and Torres Strait Islander are used in this chapter with the
understanding that these are general terms and Aboriginal and Torres Strait Islander peoples have their
own identities. The chapter refers to Indigenous cultural customs and practices in general terms with the
understanding that there are many variances across Australia. The preference is to use specific nation,
tribe or clan names where given permission to do so. The acronym ATSI and the term Aborigines are
avoided as they are considered disrespectful. It should be noted that it is also preferable to use specific
nation, tribe or clan names if given permission to do so.
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ELEMENT 1
1.1
1.2
1.3
1.4
Evaluate the extent to which cultural safety is integrated in own work and
workplace
ACTIVITY 4.1
ACCESS THE ARTICLE Cultural safety in practice with children, families and communities (Ball).
Consider the graphic and chart detailing the Five Principles to Engender Cultural Safety.
In addition, successful provision of early childhood education and care programs for Aboriginal and
Torres Strait Islander clients needs to incorporate an awareness of the impact of historical events and
issues. Since European settlement, Indigenous groups have experienced discrimination and abuse, and
an understanding and appreciation of how this can impact on service delivery is critical.
CHAPTER 4
EDUCATORS TIP
IT IS BEYOND THE SCOPE of this chapter to do justice to the importance of Aboriginal and Torres Strait
Islander history and the devastating impact of colonisation on Indigenous language, culture and health
education. See websites such as Aboriginal Heritage and Australian Government, European discovery
and the colonisation of Australia for more detailed information.
ACTIVITY 4.2
READ MORE ABOUT THE EFFECTS of colonisation and oppressive legislation enforced on Australian
Indigenous peoples in resources such as Working Together: Aboriginal and Torres Strait Islander
Mental Health and Wellbeing Principles and Practice (Purdie, Dudgeon & Walker 2010).
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assimilate Indigenous people with the belief that society would benefit. However, in addition to the
trauma of being disconnected from their families and homes, many of these children were physically and
sexually abused, and used in domestic service or as servants in their new environments. In the 1990s the
Australian Human Rights Commission began a national inquiry into this practice and the 1997 Bringing
them home report details the devastating impact on families. The first national Sorry Day occurred on
26 May 1998 and a national apology was issued by Prime Minister Kevin Rudd in 2008, ten years later.
There are ongoing negative implications of this policy such as a continuing feeling of disconnection to
culture and language among Indigenous people.
ACTIVITY 4.3
ACCESS THE NATIONAL SORRY DAY Committee as well as the Australian Governments Apology to
Australias Indigenous Peoples websites (refer to the list of websites at the end of this chapter). Listen to
Prime Minister Kevin Rudds speech on the second website and consider what he was apologising for,
and how it can contribute to the future of Indigenous Australians.
Deaths in custodyThe report entitled Indigenous deaths in custody 1989 to 1996 concludes that
between 1990 and 1995, there was a higher number of Indigenous people in custody and they were 16.5
times more likely to die while in custody than the rest of the Australian population. Later statistics show
that:
During 2008, 86 people died in all forms of custody in Australia, an increase of 12 deaths from 2007
(Table 13.31). Of the 2008 total, 13 (15%) were Aboriginal and Torres Strait Islander people. The
largest number of deaths in custody recorded since 1990 was in 1997 (105), while the largest number of
deaths of Aboriginal and Torres Strait Islander people was in 1995 (22).
(ABS, Deaths in Custody, accessed 2012)
Health concernsOverall the health of Indigenous people in Australia is worse than non-Indigenous
people, driven by factors such as education, employment, income and socioeconomic status, and health
sector factors such as inadequate access to culturally appropriate services or support (Australian
Indigenous Health InfoNet 2014, p. 15). This resource also details health conditions which have
higher incidence rates in Indigenous communities compared with the general population, including
heart disease, cancer, kidney disease, diabetes, depression, mental illnesses, and vision and hearing
impairments.
Land rightsThe Aboriginal Land Rights (Northern Territory) Act 1976 legally acknowledged Aboriginal
rights to land and, on 3 June 1992, the Mabo judgement recognised land title of Indigenous peoples as
common law. The judgement was named after Eddie Koiki Mabo (19361992) who campaigned for ten
years for Indigenous land rights. This judgement overturned the terra nullius claim established with
European settlement.
MaralingaMaralinga Tjarutja land in the western region of South Australia was returned to the
Maralinga people in 1985. It was renamed Oak Valley Community in 1995. This land was subjected to
secret British nuclear tests in the 1950s. The enforced relocations of the Indigenous population destroyed
their traditional lifestyle and many were exposed to radiation during the testing. Compensation was
granted for land contamination but not for all claims for exposure to radiation.
ReligionIndigenous spirituality is founded on connections with the natural environment and a
number of different deities (gods) depicted by a landscape, plant or animal. Each tribe, clan or group
A totemic system means that
has their own deities or spirits which fall into three main categories: creation, ancestral
each person is associated with
and totemic beings or figures. There are, however, shared cultural characteristics between
an animal or a natural feature
Indigenous peoples.
of the landscape.
CHAPTER 4
United Nations Declaration on the Rights of Indigenous PeoplesThe United Nations General Assembly
adopted the United Nations Declaration on the Rights of Indigenous Peoples in 2007. The Declaration
describes the rights of Indigenous peoples including to culture, identity, language, employment, health,
education and other issues. It provides a framework to reduce disadvantage and discrimination in
countries with varying histories. Initially the Australian Government opposed the Declaration, but
with a change in federal leadership came a change of position and the government now supports the
Declaration. Australia already recognises most of the rights contained in the Declaration.
Knowledge of the influences on Indigenous Australians (outlined above) will help us appreciate how
we should all work together to protect their traditions.
ACTIVITY 4.4
DRAW A TIMELINE OF SIGNIFICANT events and issues in Aboriginal and Torres Strait Islander history
starting with the indicators of habitation found in South Australia and dating back 45 000 years.
Useful websites to access example timelines include the Australian Human Rights Commission and the
National Aboriginal Community Controlled Health Organisation. Include the following policies as well
as other major events: segregation; assimilation; integration; self-determination; self-management; and
reconciliation. Research each point you add to your timeline and write at least one sentence explaining
what each one means.
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using indirect questioning strategies (direct forms may be considered confronting and
offensive)
avoiding touching and the use of terms such as aunty, uncle, brother or sister until a rapport is
established and permission has been given
understanding
that the word yes may not indicate agreement but perhaps an attempt to show
cooperation or resignation that the situation cannot be changed
respecting
that there are accepted mens and womens business protocols
avoiding a person feeling shame, i.e. embarrassment, ridicule or disempowerment. Never
discuss confidential matters in public and always be discreet
respecting that there may be inappropriate times for arranged meetings, e.g. sorry business
deaths and funerals.
CHAPTER 4
including Aboriginal and/or Torres Strait Islander communities [NQS 6.3.4]. This evaluation can be
formulated by considering various aspects of a services delivery including staff members:
own knowledge and understanding of the many influences which have impacted Indigenous
cultures in the past, and also, more specifically, of the local Indigenous community
own knowledge and understanding of local Indigenous cultural protocols and accepted cultural
representatives
recognition of these influences and willingness to be proactive to ensure inclusive practices
which support Aboriginal and Torres Strait Islander peoples positive interactions with the
service.
ACTIVITY 4.5
FORMULATE A SERIES OF QUESTIONS to evaluate how you would integrate cultural safety in the
workplace.
ELEMENT 2
2.1
Ensure work practices are grounded in awareness of ones own cultural bias
2.2
2.3
Use communication techniques and work practices that show respect for the
cultural differences of Aboriginal and/or Torres Strait Islander people
2.4
Engage with Aboriginal and/or Torres Strait Islander interpreters and colleagues
as cultural brokers, according to situation needs
ACTIVITY 4.6
CHAPTER 3 ASKS YOU TO identify significant events in your own family background or history
which have influenced your current values, beliefs and attitudes (i.e. your personal cultural identity).
Now consider if there are any aspects of your family history and personal cultural identity that have
influenced the way you interact with people from Aboriginal or Torres Strait Islander backgrounds.
Being aware of your own culture and recognising similarities and differences between cultures is
only one aspect of working effectively in a cross-cultural context, but it is an important one. When we
can reach an understanding of our own beliefs and values, we can often appreciate other peoples more.
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Beyond that is the ability to understand, respect, communicate with, and effectively interact with,
people across cultures [EYLF, p. 16]. For effective interactions with Indigenous people, this involves
ensuring that cultural competence is applied on three levels:
individual (intra-personal)knowledge, skills, values, attitudes and behaviours
service (interpersonal and intra-service)management and operational frameworks and
practices, and expectations, including policies, procedures, vision statements and the voices of
children, families and community
systems (interpersonal and inter-service)how services relate to and respect the rest of the
community, agencies, elders, local community protocols, etc.
(Adapted from Educators Belonging, Being and Becoming: Educators Guide to the Early Years Learning
Framework for Australia, Australian Government Department of Education, Employment and
Workplace Relations, 2010)
EDUCATORS TIP
A RESOURCE TO CONSIDER is Child Australias Cultural Connections Booklet. Particularly useful
activities to reflect on culture can be found on pages 9 and 10, and the Iceberg Concept of Culture
on page 23.
AT WORK
FULL-TIME, PART-TIME AND casual employees under the Social, Community, Home Care and Disability
Services Industry Award 2010 are eligible for ceremonial leave:
An employee who is legitimately required by indigenous tradition to be absent from work for
Aboriginal or Torres Strait Islander ceremonial purposes will be entitled to up to 10working days
unpaid leave in any one year, with the approval of the employer.
(Fair Work Commission, Social, Community, Home Care and Disability
Services Industry Award 2010, Part 6, clause 35.)
Also, employees under the Childrens Services Award 2010 are entitled to two days compassionate
leave under the National Employment Standards (NES).
Education and care services will also be able to provide more appropriately for the needs of Aboriginal
and Torres Strait Islander people if staff members are aware of the potential impact of particular physical
CHAPTER 4
and mental illnesses which are disproportionately high among Indigenous populations. These are linked
to a range of causes impacting Indigenous communities including:
the history of European and Aboriginal contact, and the subsequent loss of Indigenous culture,
land, family links, identity and law
geographical remoteness and feelings of isolation and vulnerability
lack of relevant and culturally appropriate education, meaningful employment or occupation
and health knowledge
poor nutrition
smoking, alcohol and substance abuse
mental stress
poor maternal health
violence
environmental health factors (housing, sewerage, water supply, hygiene)
late presentation at health care services for diagnosis and treatment.
ACTIVITY 4.7
ADDITIONAL CULTURAL CONSIDERATIONS include lifestyle, gender and language preferences.
Research these considerations and reflect on how they may affect service delivery to Aboriginal and
Torres Strait Islander adults and children.
EDUCATORS TIP
EFFECTIVE AND APPROPRIATE interactions depend on acknowledging which Indigenous family member
should be consulted on different matters and when to seek advice. The services of an Aboriginal liaison
officer are an important asset in determining correct protocols.
10
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ACTIVITY 4.8
ACCESS AN EDUCATION AND CARE services workplace induction program for information about
how the service guides and supports the inclusion of all staff and their unique cultures.
AT WORK
HELEN IS FEELING confident about starting her new family day care business. She is preparing to
meet her first family of Aboriginal descent and has discussed correct protocols regarding cross-cultural
communication and appropriate body language with the Aboriginal liaison officer (Joan) attached to
the family day care co-ordination unit. Helen understands that there may be potential communication
problems and she has listened carefully to Joans advice about the familys
possible avoidance of eye contact, non-verbal communication, silence
Gratuitous concurrence is
when an Aboriginal may not
and possibly gratuitous concurrence. She is planning to listen and respond
understand what is asked
appropriately, and ask the familys advice when necessary. Helen is looking
but will nonetheless agree to
forward to warmly welcoming the family to her service and learning more
the question, perhaps to be
socially polite.
about their culture.
CHAPTER 4
(e.g. skin and language groups, family structures, art and religion) are
demonstrated as part of service delivery. Indigenous children attend a range
of early childhood settings: long day care, occasional care, family day care,
multi-purpose Aboriginal childrens services, preschools and kindergartens,
playgroups, crches, early intervention settings and similar services [EYLF,
p.8]. Indigenous staff may be employed at all or none of these types of services.
In addition, an education and care service may solely consist of non-Indigenous
children and families, and may have some or no Indigenous staff. In all instances,
the educational program must reflect Indigenous cultures and openly welcome
Indigenous families, and should seek their advice and cooperation as well as
assist them to access external services (such as financial assistance) as required.
11
Skin and language groups are ways of subdividing a tribe through the kinship system.
A person is given a skin name at birth based
on the skin names of their parents. These
systems vary between tribes.
Family structures are highly valued in
Indigenous communities and children benefit
from extended family support. Elders pass
on their accumulated skills, knowledge and
lore (cultural practices), and are treated
with great respect. Elders can help children
find out who they are, who belongs in their
family and who is in their skin group. They
tell stories and speak in the childrens home
language.
Figure 4.3Hortons Map of Aboriginal Australia showing all the language groups in Australia
Source: David R. Horton 1996, Aboriginal Studies Press, AIATSIS and Auslig/Sinclair, Knight, Merz.
ACTIVITY 4.9
FIND OUT MORE ABOUT INDIGENOUS cultural aspects such as skin and language groups; family
structures; art; and religion, and consider ways that you, as an educator, can reflect these aspects in
your everyday practices with children and adults.
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One objective of Activity 4.9 could be to foster all childrens participation in meaningful and
culturally sensitive learning experiences. For example, the incorporation of appropriate resources which
are authentic representations of Indigenous culture such as:
Australian animals
Australian maps and flags showing Indigenous land rights
creative experiences which introduce traditional art techniques such as body, rock and bark
painting, and traditional songs and dances
dolls and puppets
musical instruments, e.g. clapsticks and drums such as warups
resources which enable children to experience a connection with the land:
gardening and recycling equipment
natural resources
resources which encourage the investigation of flora and fauna
stories, posters and puzzles depicting traditional painting, bush tucker or Dreamtime.
EDUCATORS TIP
NON-INDIGENOUS EDUCATORS may find incorporating Indigenous culture into an educational
program challenging. They may have concerns about using acceptable terminology or following
correct protocols and procedures. This knowledge should be acquired locally through interactions,
building relationships and asking advice from the local Indigenous community.
AT WORK
LORETTA IS A NEWLY qualified Certificate III educator working in a long day care service. She has
concerns about including aspects of Aboriginal culture in the education program and is planning to
discuss this with her supervisor when she has conducted some research. A visit from an Aboriginal
music group to the service gave her the opportunity to ask about the use of didgeridoos and if it would
be appropriate for her to practise playing one and then demonstrate it to the
children. One of the group was able to explain that the land that the service
A corroboree is an Aboriginal dance ceremony
occupies was traditionally owned by a tribe that believed that didgeridoos
that may take the form of a
could only be played by men during certain ceremonies such as a corroboree.
sacred ritual or an informal
Generally, Aboriginal women do not play the didgeridoo as dictated by local
gathering.
custom but these rules do not apply to non-Aboriginal women. Loretta decided
to show the didgeridoo and tell traditional stories to the children rather than attempt to play it so as to
be sensitive to Aboriginal culture.
CHAPTER 4
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ACTIVITY 4.10
FIND OUT MORE ABOUT THE role of Aboriginal liaison officers and where they can be accessed in
your local area. Also find out about the availability of interpreters in your local area.
ELEMENT 3
3.1
3.2
3.3
Devise and document ways to support the delivery of services and programs that
are culturally safe and encourage increased participation
3.4
Effective partnerships
Cultural safety is connected to developing trusting and genuine partnerships. It goes beyond cultural
awareness and cultural competence, and involves the creation of an environment which encourages
effective communication. Signs that communication strategies are not being effective include a familys
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EDUCATORS TIP
A SERVICES POLICIES AND procedures will direct the ways educators should acknowledge and
respect cultural diversity, and communicate effectively in the workplace.
AT WORK
A COMMUNITY-OPERATED LONG day care service is proud of the active family and staff participation
at all levels of service delivery. Management believes it is because of the respectful interactions and
rapport based on shared decision-making principles, a deep understanding of and empathy for each
others cultural perspectives, and the willingness to have a flexible approach. A recent celebration
commemorating the services 25 years of operation highlighted the positive manner in which the service
community negotiated roles and responsibilities, and effectively delivered planned outcomes. The action
plan, which included the allocation of responsibilities and the determination of timeframes and required
resources, was developed by an appointed committee who kept families and staff informed throughout
the process. Elders were also consulted to ensure correct cultural aspects were incorporated.
CHAPTER 4
community members, elders, and health and other professionals who offer
advice and contribute to the best strategies to adopt in specific circumstances.
Policies or guidelines for these reference groups as well as other forms of
partnerships are often called a memorandum of understanding (MOU)
or a letter of intent. A MOU is a formal documentation of an agreement
between two or more people or groups of people. They are not considered
to be a legal document but are accepted as being a binding agreement. A
MOU will clearly identify the contracting parties and be dated and signed
by them, detail the subject matter of the agreement and the objectives, and
summarise the essential terms of the agreement (e.g. how long the MOU
will apply, how often meetings will occur and any financial considerations).
A MOU for an education and care service may relate to how an external
agency and the service will work together in the best interests of the
children and families who utilise the service and access the external agency.
A final consideration is the effective use of two-way flow of information and
resourcesparties need to listen to and learn from each other.
15
EDUCATORS TIP
ATTENDING IMPORTANT EVENTS such as NAIDOC (originally the National Aborigines and Islanders
Day Observance Committee) and National Reconciliation Week, and seeking an introduction to the
local Indigenous land council, shows a sincere desire to understand the community.
The use of visual imagery and stories which link with the local community will be easily understood,
dismantle barriers to learning and understanding, and aid effective communication in a service.
Examples include images that portray the land and Indigenous art and activities which are specific to a
particular geographical area and tribe.
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ACTIVITY 4.11
REVISIT THE TIMELINE YOU developed for Activity 4.4 and your recording of self-determination.
When did the Aboriginal community approach the Australian Government about developing selfdetermination policies and what has happened since that date? How will you, as an educator, ensure
health care, services and educational programs encourage self-determination in your service? Discuss
your responses with a peer or supervisor.
Community control relates to the understanding that intervention (e.g. medical services and policy
decisions) is not always the best option for Indigenous health and wellbeing. This understanding
respects that Indigenous communities have the right to make their own decisions and be supported
to attain autonomy. The National Aboriginal Community Controlled Health Organisation (NACCHO)
supports Indigenous autonomy and in investing in healthy futures for generational change (see the
website details at the end of this chapter).
ELEMENT 4
4.1
4.2
4.3
4.4
CHAPTER 4
EDUCATORS TIP
USE OF COMPUTER TECHNOLOGY and digital media such as emails and Facebook may not be
as prevalent in some Indigenous communities. Certain images (e.g. photographs or descriptions of
ceremonies) may be considered secret or sacred and there are protocols to be observed about the
reproduction of names and photographs of deceased people.
Specific face-to-face cultural safety strategies with individuals will include being aware of the
Indigenous use of gestures and verbal and non-verbal techniques, for example, avoiding eye contact,
touching and direct questioning. Displays of positive regard by adopting an open, calm, considerate, nonjudgmental and uncritical approach will foster good relationships. Ongoing personal and interpersonal
skill development, and forming partnerships with cultural groups to achieve particular work goals will
support continuous improvements in this area. Finally, monitoring and reflecting on our own actions
to ensure our own cultural values are not imposed on others is essential. Developing this self-awareness
by examining the ways we communicate with others will help us to identify ineffective or inappropriate
communication strategies and remodel them to support improved communication.
ACTIVITY 4.12
RESEARCH ANY PROFESSIONAL DEVELOPMENT or networking opportunities in your local area about
developing cultural safety awareness of or effective interactions with Indigenous people. Use these
opportunities to reflect on your own communication skills when interacting with your local Indigenous
community.
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Professional codes of conduct (such as the ECA Code of Ethics), commonwealth and territory/state
legislation, community standards and regulations, as well as a services policies and procedures, will
guide professional practices, including the expectation that there will be tolerance of diversity.
Relationship building is fundamental to cultural competence and is based on the foundations of
understanding each others expectations and attitudes, and subsequently building on the strength
of each others knowledge, using a wide range of community members and resources to build on their
understandings.
(Australian Government Department of Education, Employment and
Workplace Relations2010,Educators Belonging, Being and Becoming: Educators
Guide to the EarlyYearsLearning Frameworkfor Australia, p. 23)
Equally as important in an education and care service setting is that:
Educators practices and the relationships they form with children and families have a
significant effect on childrens involvement and success in learning [EYLF, p. 9]
When educators establish respectful and caring relationships with children and families, they
are able to work together to construct curriculum and learning experiences relevant to children
in their local context [EYLF, p. 11]
Partnerships are based on the foundations of understanding each others expectations and
attitudes, and build on the strength of each others knowledge [EYLF, p. 12]
Learning outcomes are most likely to be achieved when early childhood educators work in
partnership with families [EYLF, p. 12].
Collaborative relationships with families are fundamental to achieving quality outcomes for children
and community partnerships that are based on active communication, consultation and collaboration
[NQS 6.1.2]. Consultation, collaboration and effective communication have been
recurrent themes throughout this chapter. It has been demonstrated that they are the means
to establish mutual trust and respect, leading to increased participation of Aboriginal and
Torres Strait Islander people in an education and care service. Key aspects are the realisation
that communication is always a two-way process where both communicators are prepared
to listen to and learn from each other, and that non-Indigenous staff need to consult with
people who are knowledgeable about local cultural practices and beliefs.
Due to the unique cultural heritage of Australia, Indigenous perspectives should always
be a consideration in educational programs. This is equally applicable to non-Indigenous
children as they form ideas of their own and other identities. An inclusive program considers
each childs individual context and ensures that their interests, capabilities and cultural
Figure 4.7Indigenous influences are accommodated. Aboriginal and Torres Strait Islanders will look for a sense
of connection with their heritage and community when they access an education and care
art representing a
connection with the land
service, and this should be evident in the physical and social environment.
AT WORK
AN ECEC SERVICE ensures that their educational program connects the richness of Indigenous culture
with the outcomes of the Early Years Learning Framework. Staff realise that, for Aboriginal and Torres
Strait Islander children, specifically focusing on childrens individual, family, community and cultural
identity helps to build the childrens self-esteem and confidence, developing a strong sense of identity
(continued)
CHAPTER 4
At Work (continued)
[EYLF, p. 20]. Also, focusing on relationships with family, community and nature helps children connect
with and contribute to their world.
Childrens connectedness and different ways of belonging with people, country and communities
helps them to learn ways of being which reflect the values, traditions and practices of their families
and communities. Over time this learning transforms the ways they interact with others. [EYLF, p. 25]
A holistic approach to ensuring childrens development and wellbeing recognises the importance of a
range of additional programs such as health, dental, nutritional and parenting services. This endorses the
belief that childrens wellbeing is linked to that of their family and community as well as their cultural and
social identity [EYLF, p. 30], while understanding, valuing and supporting unique aspects of Aboriginal
and Torres Strait Islander culture helps children become confident and involved learners [EYLF, p. 33]
and effective communicators [EYLF, p. 38].
Program considerations could be:
display signs which reflect traditional language, e.g. room names
creating an outdoor environment that echoes the local beach or bush so children feel connected to
the land and learn that if they care for the land it will care for them
using natural locally found resources and materials, and encouraging the sharing of stories.
Care should always be taken that program considerations are not tokenistic
or stereotypical, or do not show negative images of Aboriginal or Torres Strait
Islander people.
SUSTAINABILITY TIP
ENSURE ALL ITEMS SOURCED from the environment are used respectfully and returned to their original
location whenever possible.
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ACTIVITY 4.13
REFLECT ON WHAT YOU HAVE learnt so far in this chapter about creating a culturally safe environment
for Aboriginal and Torres Strait Islander families and co-workers. List at least five workplace practices
that you consider would help achieve such an environment and contribute to your job role. Discuss
your responses with a peer or supervisor.
Strategies that have been determined to address any difficulties, differences or misunderstandings
that may occur will need to be revisited, evaluated and revised. Reflections on how well they are working
should focus on:
1. How are culturally appropriate guidelines for service delivery negotiated? Who is consulted
and how often? How are cultural aspects such as awareness of traditions, acceptable forms
of communication and correct terminology (e.g. pronunciation of names and the naming of
ceremonies) decided?
2. Is the workplace code of practice acceptable to all involved in the service? Does it ensure
everyone has a shared understanding? Does it include guidelines for professional and ethical
behaviour, and the recognition of client and co-worker rights (e.g. respectful interactions, the
need for a flexible and empathetic approach and confidentiality)?
3. Have appropriate mediators been identified? When is it considered appropriate to involve
mediators? What criteria are used to select mediators (e.g. people with the knowledge about
cultural differences and how to resolve them)?
CHAPTER SUMMARY
There has been an emphasis throughout this chapter that not all Aboriginal and Torres Strait Islander
people are the same. There are many tribes, clans or nations and many differing cultural practices.
These cultural practices have been deeply affected by historical events since European colonisation. A
key aspect of cultural competence is acquiring knowledge and understanding of cultural influences,
challenging our own cultural values and beliefs, and demonstrating tolerance, respect and acceptance
for cultural diversity.
Committing to positive and effective workplace communication, and ensuring service delivery is
inclusive and culturally safe will encourage Aboriginal and Torres Strait Islander participation. NonIndigenous educators are not expected to be experts on Aboriginal and Torres Strait Islander cultures
but they should be willing to demonstrate understanding and reverence, and seek the support and
expertise of others when necessary. When educators make attempts to embed Indigenous perspectives
in the educational program, they create a foundation for continual improvement for Indigenous and
non-Indigenous children, families, staff and the local community.
CHAPTER 4
SUMMARY
Key terms
Colonisation3
Gratuitous concurrence
Corroboree12
Kinship system
Cultural awareness
14
Moities9
Cultural brokers
13
Cultural competence
14
Tokenistic19
Cultural protocols
Dreaming creation stories
Family structures
10
3
11
Totemic system
Welcome to Country
11
END-OF-CHAPTER REVIEW
This chapter has provided the background content and practical workplace-related activities to enable a
student to prepare for the assessment of a nationally endorsed unit of competency.
Review questions
1. How can you identify cultural safety issues in the workplace?
2. How would you model cultural safety in your own work practices?
3. What strategies will you put in place to improve cultural safety?
4. How will you evaluate these cultural safety strategies?
Mapping grid
The grid below holistically maps each element to activities and National Quality Framework (NQF)
document references in the chapter content, as well as to the review questions listed above. Performance
criteria are an essential consideration and are listed under each element heading in the chapter.
Element
Activity
Review questions
NQS, 7.1
EYLF, pp. 8, 16
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Element
Activity
Review questions
EYLF, p. 16
REFERENCES
Sims, M., 2011, Early childhood and education services for Indigenous children prior to starting school,
produced for Closing the Gap Clearinghouse, Australian Institute of Health and Welfare, Canberra and
Australian Institute of Family Studies, Melbourne.
Williams, R., 1999, Cultural safetywhat does it mean for our work practice? Australian and New
Zealand Journal of Public Health, 23(2), pp. 213214.
Websites
Aboriginal Heritage, Aboriginal History
www.aboriginalheritage.org/history/history
Aboriginal Tourism Australia, 2004, Welcome to Country: Respecting Indigenous culture for
travellers in Australia,
www.tourism.australia.com/documents/welcome_to_country.pdf
Australian Bureau of Statistics (ABS), 2012, Deaths in Custody,
www.abs.gov.au/ausstats/abs@.nsf/Lookup/by%20Subject/1301.0~2012~Main%20Features~
Deaths%20in%20custody~73
Australian Government, 2013, A Snapshot of Early Childhood Development in Australia 2012,
Australian Early Development Index (AEDI) National Report, Canberra,
www.rch.org.au/uploadedFiles/Main/Content/aedi/Report_NationalReport_2012_1304[1](1).pdf
Australian Government, Apology to Australias Indigenous peoples,
http://australia.gov.au/about-australia/our-country/our-people/apology-to-australias-indigenouspeoples
Australian Government Department of Education, Employment and Workplace Relations, 2010,
Educators Belonging, Being and Becoming: Educators Guide to the Early Years Learning Framework for
Australia,
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CHAPTER 4
SUMMARY
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PART 1
BEING PROFESSIONAL
YouTube
Dreamtime of the AboriginesAncient Civilisations,
https://www.youtube.com/watch?v=hOWzcLuupi0