Doing the best by Indigenous children in remote communities

Last Friday was AIATSIS’s Research Symposium on Bilingual Education, organised by Sarah Cutfield and Cressida Fforde. At the end, Mick Dodson launched a paper by Pat McConvell, Jo Caffery and me, which is now available online Gaps in Australia’s Indigenous Language Policy: Dismantling bilingual education in the Northern Territory [ new link – .pdf]. Australian Institute of Aboriginal and Torres Strait Islander Studies Discussion Paper 24.
Friends of Bilingual Learning have put out a media release on the subject, and resolutions from the symposium are expected soon, both long-term and short-term.
I was saddened to learn of the helplessness and isolation of the people who’ve been working with mother tongue medium programs. Many are Indigenous; many non-Indigenous staff have worked in these remote communities for decades. They’re stayers. They get very little support. Policy-makers don’t listen to them; they’re treated as problems because they can see the importance of starting from where the children are at. They came in their holidays, some got funding from NGOs. It was humbling to hear that the symposium was valuable to them.
What came out strongly from the Indigenous participants in the symposium was the sentiment behind some of the paper titles: They are our children, This is our community (Aboriginal and Torres Strait Islander Social Justice Commissioner, Tom Calma), and Nganimpa-nyangu kurdu-kurdu, nganimpa-nyangu Warlpiri Our children, our Warlpiri (language) (Warlpiri community members and Wendy Baarda). Yes we love our children, yes we want the best for them, yes we think they can learn both ways and live in both worlds. It is movingly expressed by Connie Nungarrayi Walit, a Warlpiri health worker:

The one thing we have left from our parents and grandparents which is really our own is our language, Warlpiri. This is the last thing we have left to pass on to our children and grandchildren,

The people who have decided that English shall be the language of the classroom will have taken that language away from Nungarrayi’s grandchildren. Unintentionally, with the best will in the world, thinking they’re doing the Right Thing by Nungarrayi’s grandchildren.

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Bilingual education symposium – program

AIATSIS’s Research Symposium on Bilingual Education is gathering pace. The program’s now available. Audio recordings are expected to be available in a week’s time.
Friday 26th June
8.30 – 9.00 Registration in the National Museum Foyer
9.00 – 9.30 Welcome to Country by Matilda House.
Introduction by Dr Lisa Strelein, Acting Principal, AIATSIS.
9.30 – 10:10 Mr Tom Calma (Australian Human Rights Commission)
They are Our Children, This is Our Community
10:10 – 10:30 Morning Tea
10:30 – 11:15 Dr Jane Simpson (University of Sydney), Dr Patrick McConvell (ANU) & Dr Josephine Caffery (ACU)
Gaps in Australia’s Indigenous Language Policy: Dismantling bilingual education in the Northern Territory
11:15 – 11:40 Leonard Freedman, Peggy Gallagher and Daphne Puntjina (Areyonga School)
Areyonga Two-Way School: What we do and why we do it
11:40 – 12:05 Rarriwuy Marika, Marrkiyawuy Ganambar-Stubbs (Yirrkala CEC), and graduates from the Yirrkala School Two-Way program
Dharktja Dhuwala Djambulu Maypa: My language has layers and layers of meaning.
12:05 – 12:30 Janet (Maxine) Nungarrayi Spencer, Connie Nungarrayi Walit & Wendy Baarda (Yuendumu community)
Nganimpa-nyangu kurdu-kurdu, nganimpa-nyangu Warlpiri Our children, our Warlpiri (language)
12:30 – 1:30 LUNCH
1:30-2:10 Ass. Prof. Brian Devlin (CDU)
Bilingual Education in the NT and the continuing debate over its effectiveness and value
2:10-2:50 Kathy McMahon (CDU) and Cathy McGinness (St John’s College)
Tales from the North: Bilingual pedagogy and sustainability
2:50-3:30 Prof. Joe Lo Bianco (University of Melbourne)
What Happened to Language Rights?
3:30-4:00 Afternoon Tea
4:00-5:15 Discussion Panel. Chair: Dr. Peter Toyne
Panelists: community members associated with NT Two-Way Schools; Prof. Joe Lo Bianco; Dr Inge Kral; Professor Lester-Irabinna Rigney; Dr Jane Simpson
5:30 – 7.00 Reception at AIATSIS
Launch by Prof. Mick Dodson of:
J. Simpson, P. McConvell & J. Caffery 2009: Gaps in Australia’s Indigenous Language Policy: Dismantling bilingual education in the Northern Territory (AIATSIS Research Discussion Paper 24 – see here)

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ESL in Indigenous Australian contexts

Way back when (actually 20-21 February), I went to the National Symposium on Assessing English as a Second/Additional Language or Dialect in the Australian Context. Jill Wigglesworth and I gave a talk on some of the problems we see with the NAPLAN testing of second language learners of English, in particular Indigenous children living in remote communities where they mostly only hear standard English at school or on the telly. There were plenty of bloggable moments and discussion, but life got in the way of actual blogging.
Now, thanks to Adriano Truscott, I’ve got the link to the handouts and powerpoints of the presentations. Here they are.
And here [.pdf] also are the recommendations that people concerned with Indigenous education made.

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The language of instruction – an ESL expert’s opinion

[From an ESL expert working in the public service outside the NT]
I have heard a great deal about how bilingual programs in the NT have once again been targeted for demolition- personally, I think this is completely and utterly wrong. I would hasten to add, however, that I think that the language situation for Indigenous students in classrooms throughout much of Australia is also generally totally undesirable – ie, not just because bilingual school programs are being stopped/limited…
In my opinion, the best-case scenario for any children who are learning new information/concepts/knowledges is that they understand the language in which this new material is being presented to them. Students’ “strongest language” – the language variety in which they are understanding the world, thinking deeply, communicating fluently etc – is what I would recommend as the most effective language of instruction… I support the NT bilingual school programs because they have been utilising students’ “strongest language” for teaching junior school information/concepts/knowledges including literacy. Students have been gradually introduced to English literacy in a structured way, bridging from pre-existing first language literacy skills into second language (English) literacy.

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TESOL association against scrapping bilingual education

Further on the decision of the NT Government to require schools to teach the first four hours of each day in English.. a media release from Misty Adoniou, President of the Australian Council of TESOL Assocations (ACTA), the peak body for professional associations for Teaching English to Speakers of Other Languages.


Ignorant decisions exacerbate declining outcomes for Indigenous learners

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Clarification needed on clarification

[ Update: David Wilkins has just published an article W(h)ither language, culture and education in remote Indigenous communities of the Northern Territory? in the Australian Review of Public Affairs (October 2008) on the topic which is well worth the read as it covers some of the research into bilingualism, bilingual education and the cognitive advantages. … Read more

‘Education restructure includes greater emphasis on English’ – Inge Kral

[ from Inge Kral, Postdoctoral Fellow, Centre for Aboriginal Economic Policy Research, The Australian National University ]
On Tuesday October 14 Marion Scrymgour, the Northern Territory Minister for Education and Training, announced a greater emphasis on teaching English in NT DET remote community schools. Why? Because she is “committed to making the changes needed to improve attendance rates and lift the literacy and numeracy results in our remote schools” as the literacy results in remote schools are still “unacceptable” while the results being achieved in Darwin, Alice Springs are comparable to schools in similar parts of Australia. So what is the aim here? To improve English oracy, literacy and numeracy, and to increase the employability of Indigenous youth in the real economy, one assumes.
For those of us who have worked in Indigenous education on the ground in remote areas over the past few decades, it is clear that these policy decisions are not evidence-based. Yes, English is important, however a critical flaw in the argument is that more “teaching” in English will not necessarily equate to better “learning” of English. Rather, the best path to increasing remote Indigenous students’ English involves increasing the relevance of what is offered to students and communities, and paying more attention to the provision of meaningful post-school contexts that allow for application of the learning. To assume that increasing the requirement in remote schools to spend more hours of the day teaching English, in English, by non-Indigenous teachers who speak English only will increase school attendance and lift literacy and numeracy rates is way off the mark. Furthermore, literacy levels are comparable whether a school teaches in English or the children’s own language for the first four hours of the day – only 10 out of 55 remote schools are bilingual, and there is considerably more community commitment to the children’s education in the bilingual schools than in non-bilingual. Communities want bilingual education [1] – why is this government not listening to them?

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Fluency in revival situations – John Giacon

[From John Giacon]
As noted in the blog post on John Hobson’s lecture, the Koori Centre has been one of a number of forces which have pioneered major developments in Indigenous Language education in NSW and other parts of Australia. I want to comment on two sentences in the review:
‘Indigenous children need qualified teachers who are fluent speakers of the language’
and ‘Majors in Indigenous languages just aren’t on offer [in Universities]’.
I will use my experience of Gamilaraay Yuwaalaraay to reflect on these. I started working in the languages 12 years ago. Sadly, I have not met anyone who has or had elementary fluency from ‘handed down’ language. For instance I have met a number of people who know that yanay is ‘go/walk’, but none who knew the past-tense form ‘yananhi‘ or the various continuous forms. Nor have I met anyone could productively use the locative suffix for meanings like ‘in, on, at’. Just two examples of the many elements you would need to know for even moderate fluency. People who have done courses now know these elements of Gamilaraay Yuwaalaraay, and much more. Fluency is growing, slowly.
So, the fluent teachers necessary for language teaching are not there, ‘in the community’. However the rules for forming past tense and the forms and meaning of the locative suffix, and much more, are in Corinne Williams’ Grammar of Yuwaalaraay (1980). And there is much more information that she did not have time to process in tapes and other Gamilaraay Yuwaalaraay sources. So if those sources are used, then resources and courses can be developed: for instance the Gamilaraay Yuwaalaraay Yuwaalayaay Dictionary, the ‘Speaking Gamilaraay‘ course at the Koori Centre/University of Sydney and the TAFE Certificate 1 in Gamilaraay and Gumbaynggirr courses.

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What’s the price of doing nothing?

The first Koori Centre lecture for 2008 was given by John Hobson, “Towards a model for training Indigenous languages educators in Australia” [the full paper will be up via the e-repository shortly). And a timely and thought-inducing talk it was too.
John’s recently been to Canada, the US and Aotearoa /NZ, looking at Indigenous languages education there. He’s come back convinced that we need to do a lot more in Australia to improve the way Indigenous languages are taught. The price of doing nothing is that kids will lose interest in Indigenous languages, and won’t put the effort in that’s needed to go beyond saying a few words and singing a song or two.
On the (highly) political side, he’s come back convinced that the existence of treaties has created climates much more favourable to Indigenous languages rights in those countries than we have in Australia.
On the money side, he noted the major difference between the user-pays attitude to education found in the US and Canada, and the reliance on governments here and in NZ. Native Americans and Native Canadians are using money from mining, from gambling, from whatever resources they have to pay for language work. In practice this means a great diversity in what’s on offer, since some groups have far more resources than others. It also means that they rely more on summer and winter institutes (the inpsirations for our Indigenous Languages Institute and Australian Linguistics Institutes) than we in Australia have.
On the less (but still) political side, he highlighted the growing realisation that, like any children learning languages, Indigenous children need qualified teachers who are fluent speakers of the language. (This point has been emphasised by Timoti Karetu (Inaugural Commissioner of Maori Language) *).

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