Aboriginal History and Education Structure – Assignment Example

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The paper “ Aboriginal History and Education Structure” is a cogent variant of assignment on social science. What is the connection between key events in aboriginal history and official education policies? How have the aboriginal people responded to these policies? The aboriginal policies way through history prompted resistance, lobbying, guerilla warfare, persistence and collaborative programs with different levels of success. The educational policies have through ages shifted to white dominance from mere ignorance and more to more efforts of reconciliation. However the situation in the aboriginal land is characterized by elements that both hinder and help the creation of new policies (Harrison, 2011 p. 7). The initial aboriginal education laid emphasis on socialism and communal sharing, stories, dances, family, songs and learning by doing.

Written work was conspicuously absent in the aboriginal curriculum. This implies that there are no reading or any formal educational institutions in the regions. Due to this, aboriginal education lays more emphasis on social contexts and observations compared to the western education (Green & Oppliger, 2007 p. 83). The cultural assimilation, murder, genocide slavery and the appropriation of land was started by colonization.

There was a varied response from the aboriginal people which involved collaboration, co-habiting and guerilla warfare. In the midst of the conflict and the clash over human rights and land, the dominant settlers created policies that went on two centuries in tandem as the locals struggled for equality (Lippmann, 1994 p. 19). The colonial government and the entire white community considered the aboriginal community as subhuman. In this case, the initial policies intended to teach the aboriginal children the European style models of education (Hollingsworth, 2006). Even though the policies were mostly ignored, they faced a great risk as there were doubts whether educating the community was even possible.

In addition, there were no enough funds to support these policies as only few hundred of pounds were channeled towards this program in the 1850’ s. This education later became the foundation of cultural repression, evangelical means of conversion and preparing members of the aboriginal community for semi-skilled and underpaid jobs (Parbury, 2005 p. 19). For instance, the aboriginal students were excluded from the NSW minister of 1902 due to what was referred to as the ‘ will of people’ .

This then presented another conflict as to which skin color could be considered white. In the late 19thand early 20th centuries, the missionaries were unable to establish Christianity in the aboriginal community. This was so despite the fact that they were the major source of education for members of that community who had been alienated from their family units. With the view that the aboriginal race was going extinct, there was a moment of nonchalance whereby whether the aboriginal education was equitable or available was no longer relevant (Green, & Oppliger, 2007 p. 85-87).

This ended later with greater attempts to assimilate the people into the European community yet the general progress was very glacial. Apart from education being viewed as an element of learning, it was also considered as a tool to shape the aboriginal community into the European cultural values. Despite all this, there was still a wider perception that most all members of the aboriginal community had lower IQ’ S and cognitive abilities. A section of aboriginal children was still separated from their families in the name of assimilation (Parbury, 2005 p.

18).      

References

Green, R & Oppliger, A. (2007). The interface between the indigenous and non-indigenous systems of knowing and learning: A report on the Dharug language program source. The Australian Journal of Indigenous Education. 36, pp 81-89.

Harrison, N. (2011). ‘Starting out as a teacher in aboriginal education’ in teaching and learning in aboriginal education. South Melbourne: Oxford university press. P 1-16

Keefe, K. (1992). Talking and learning about aboriginality-as-persistence: from the center to the city. Canberra: aboriginal studies press. Pp 48-59

Lippmann, L. (1994). The history of oppression begins in generations of resistance: Mabo and justice 3rd ed. Melbourne: Longman. P1-19

Lippmann, L. (19940. The history of oppression begins in generations of résistance: Paper presented at the joint conference, Auckland, New Zealand 2003.

McInerney, D.M. (2003). What Indigenous students Think about School and is it any Different from the Anglos? Paper presented at NZARE AARE, Auckland, N.Z.

Parbury, N. (2006). Aboriginal education: a history in teaching aboriginal studies. Craven, Allen, and Unwin.

Sarra, C (2003). Young and Black and Deadly: Strategies for improving outcomes for indigenous students: Deakin west. Australian college of educators. P 1-14

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