Aboriginal peoples
The term ‘Aboriginal’ refers to people who identify as Aboriginal, Torres Strait Islander, or both Aboriginal and Torres Strait Islander (Department for Education 2022).
The KS: CPC highlights the importance of cultural responsiveness in fostering safe and inclusive learning environments for Aboriginal children and young people. It emphasizes the use of inclusive, strengths-based learning activities, culturally responsive approaches and resources, to help students connect with their culture, identity, family, community, and country.
These practices are integral to the teaching and learning of the KS: CPC, as they aim to support and empower children and young people in understanding their right to be safe.
Key understanding
- recognise and are responsive to the diverse histories, cultural identities and languages of Aboriginal students and use these as a basis to facilitate learning opportunities.
- foster meaningful communication and collaborative practices to integrate Aboriginal perspectives into curriculum development and teaching practices.
- use the expertise and knowledge of Aboriginal education personnel and where appropriate use collaborative side by side teaching.
- create culturally safe spaces where the cultural diversity and voices of Aboriginal people are recognised, heard and respected.
- provide opportunities for inclusion of local Aboriginal Elders and community members to enrich learning experiences.
- use culturally appropriate resources that reflect the diversity and richness of Aboriginal cultures and perspectives and avoiding stereotypes.
- adapt learning activity scenarios so they are culturally relevant and contextually appropriate.
- understand the impact that colonisation has had on Aboriginal peoples, influencing their trust in the education system, participation and relationships with schools.
- use trauma-informed approaches, being sensitive to signs of trauma and providing support in a way that avoids re-traumatisation.
- recognise that some Aboriginal peoples may find images, videos, names, or recordings of deceased individuals distressing and culturally offensive.
- promote and support the strengths and cultural values of Aboriginal peoples for their children and community.
(Department for Education (2022) Culturally Responsive Framework 2022; Department for Education (2018) Aboriginal Education Strategy 2019 to 2029)
Shame
In many Aboriginal cultures, shame is a communal concept tied to respect, social harmony, and accountability. It serves as a tool to teach modesty and integrity, emphasising actions that reflect well on family and community. While shame can have positive effects in guiding behaviour, excessive shame—especially when imposed without cultural sensitivity or understanding—can be harmful. This may lead to feelings of isolation, low self-esteem, and social withdrawal, particularly if a student feels they have disappointed their family or community. In education, understanding these perspectives helps create respectful, supportive environments that honour Aboriginal values and identity, reducing the risk of harm and fostering a space where students feel safe and valued.
Implementation
- the Australian Curriculum: Intercultural understanding general capability, which ‘involves students developing the knowledge and skills needed to reflect on culture and cultural diversity, engage with cultural and linguistic diversity and navigate intercultural contexts’ (ACARA nd-a)
- the Australian Curriculum: Aboriginal and Torres Strait Islander histories and cultures cross-curriculum priority, which ‘provides Aboriginal and Torres Strait Islander students with the ability to see themselves, their identities and cultures reflected in the curriculum; and allows all students to engage in reconciliation, respect and recognition of the world’s oldest continuous living cultures’ (ACARA nd-b). The Australian Curriculum Version 9 uses the terms ‘First Nations Australians' and ‘Australian First Nations Peoples' to collectively describe Aboriginal Peoples and Torres Strait Islander Peoples.
- the EYLF V2.0 Principle, Aboriginal and Torres Strait Islander perspectives reflects the Alice Springs (Mparntwe) Education Declaration and aligns with the Australian Curriculum V9.0. The principle supports the understanding that children become active and informed members of the community (ACECQA 2024) and who ‘come to understand, acknowledge and celebrate the diversity and richness of Aboriginal and Torres Strait Islander histories and cultures’ (Education Council, 2019, p.8).
When teaching the KS:CPC to Aboriginal children and young people, several concepts and topics may have nuanced differences due to cultural perspectives, historical contexts, and community values. The following information may further support the safe implementation of the KS:CPC with Aboriginal children and young people.
Anangu
Anangu means ‘people' in both Pitjantjatjara and Yankunytjatjara with the language being part of the Australian western desert group (Department of Climate Change, Energy, the Environment and Water).
A set of Anangu resources are available in Early, Primary and Secondary years, to support the delivery of the KS:CPC. The original Anangu resources titled Keeping them safe, were developed by Anangu Education Services (Department for Education and Children’s Services South Australia) and APY Lands educators. The resources were updated by the Department for Education in 2020 in collaboration with APY Lands educators and are available on the KS:CPC website.
Safety and Boundaries
- Concepts of safety often include a strong emphasis on collective wellbeing rather than just individual safety. The idea of personal boundaries might also differ, as extended family and community play a significant role in a young person’s life.
- Educators should acknowledge these collective perspectives and discuss how individual safety fits within the broader context of community wellbeing.
Consent
- Consent may be deeply tied to communal decision-making and respect for Elders and community norms. The idea of personal autonomy might be understood differently, with an emphasis on the collective rather than just individual rights.
- Educators should frame discussions of consent within the context of both individual and communal responsibilities, ensuring that students understand how consent operates within their cultural framework and wider community.
Bodily autonomy and privacy
- Discussions about bodily autonomy and privacy may need to be approached with sensitivity to cultural practices and beliefs, including those that pertain to gender roles, body image, and traditional practices.
- Educators should be aware of and respect cultural norms when teaching about bodily autonomy, ensuring that the content is delivered in a way that aligns with students' cultural understanding while still emphasising the importance of personal safety and boundaries.
- When teaching body parts, some communities may prefer students be separated by gender. There may be a preference for English words to be used for the names of sexual body parts rather than in language. Seek advice from Aboriginal support workers, school leadership and/or community Elders and families.
Traditional practices and cultural gender roles
- ‘Women's business’ and ‘men's business’ refer to traditional practices, knowledge, and responsibilities that are gender specific. These cultural roles encompass sacred rituals, ceremonies, and knowledge that are only accessible to men or women within their communities.
- It's important to respect these cultural divisions by understanding that certain knowledge, ceremonies, and practices are exclusive to either men or women.
- Educators should avoid discussing or attempting to engage in these areas without proper cultural guidance, and they should seek advice from Aboriginal community members when addressing these topics to ensure respect and cultural sensitivity.
Trusted networks
- Understand that family structures and kinship in Aboriginal communities can include parents, carers, extended families, Elders and community members, all involved in a child’s education (Department for Education 2022).
- Extended family structures and kinship may result in Aboriginal children and young people having a broader network of trusted people.
- Discussions about reporting abuse or unsafe situations should consider the cultural importance of Elders and other community leaders as trusted figures, and educators should encourage students to identify trusted individuals within their cultural context and wider community.
- Be aware of agencies working with families and community, and the importance of interagency collaboration.
Problem-solving and help seeking
- Aboriginal approaches to conflict resolution often emphasise restorative practices, communal decision-making, and the involvement of Elders or community leaders.
- Educators should align discussions of problem-solving and seeking help with these culturally embedded practices, reinforcing the value of communal support and traditional methods of resolving issues.
- Better outcomes for Aboriginal children and young people are achieved when Aboriginal people, families and communities lead the decision-making.
- Promote help seeking and accessing relevant community support services.
Establishing a positive learning environment
A positive learning environment provides opportunities for strong connections with children and young people particularly when covering sensitive issues such as child safety, abuse and neglect, relationships and consent.
Knowing the history, culture and needs of children and young people will set the foundation for a strengths-based approach to teaching, learning and positive relationships. Creating an inclusive and culturally responsive environment will value and support children and young people’s learning about the KS:CPC, their right to be safe, and how to recognise and report abuse.
It is important to connect with parents/carers and support staff to gain a better understanding of the children and young people and will help foster a positive and respectful learning environment.
Scrutinise resources for their suitability and adapt activities as needed so they are accessible, relevant, culturally appropriate and engaging. Seek advice from Aboriginal support staff. Avoid isolating children and young people from the mainstream classroom and use a more inclusive approach with opportunities to increase cultural awareness.
Know the students, families and communities
Aboriginal peoples are not a homogenous group; although there may be similarities between Aboriginal communities, however some practices or beliefs may contradict others. It is essential that educators work closely with families and communities to support the children and young people and create an environment that encourages them to be active members of the school community. Family and community engagement could include:
- information sessions with support from Aboriginal staff.
- regular communication such as newsletters or information flyers
inviting local Aboriginal organisations or community support services (where available), to provide advice.
Resources
Driese G (2024) Mad Magpie, Magabala Books
Dreise G (2019) My Culture and Me, Penguin Australia Pty Ltd
Germein K & Bancroft B (2002) Big Rain Coming, Penguin Australia Pty Ltd
Kinship (Deadly story) https://kscpc.sa.edu.au/e/11175
McDonald M & Pryor B M (2018) My Girragundji, A&U Children's
Boyd J & Mordey T J (2021) Bakir and Bi, Balboa Press AU
Magabala Books https://kscpc.sa.edu.au/e/11176
Muir F & Lawson S (2020) Respect, Magabala Books
Pryor B M & Ormerod J (2010) Shake a Leg, A&U Children's
Saunders K (2023) Bindi, Magabala Books
Vass C & Leffler D (2019) Sorry Day, National Library of Australia
References
Australian Curriculum, Assessment and Reporting Authority (ACARA) (nd-b) Aboriginal and Torres Strait Islander histories and cultures, viewed October 2024, https://kscpc.sa.edu.au/e/10056
Australian Curriculum, Assessment and Reporting Authority (ACARA) (nd-a) Intercultural understanding, viewed October 2024, https://kscpc.sa.edu.au/e/10057
Australian Human Rights Commission (AHRC) (2012) 2012 Face the facts – chapter 1, viewed October 2023, https://kscpc.sa.edu.au/e/10211
Department of Climate Change, Energy, the Environment and Water (n.d.) Anangu language, viewed October 2024, https://kscpc.sa.edu.au/e/11134
Department for Education (2018) Aboriginal Education Strategy 2019 to 2029, Government of South Australia
Department for Education (2022) Culturally Responsive Framework 2022, Government of South Australia
Aboriginal peoples, as the first peoples of Australia, hold a unique place in history, with a great diversity of cultures, languages, kinship structures, and ways of life (AHRC 2012). This rich cultural heritage is central to understanding the needs and rights of Aboriginal and Torres Strait Islander children and young people, particularly in the context of education and safety.
The Closing the Gap initiative addresses the disparities between Indigenous and non-Indigenous Australians, focusing on areas such as education, health, and child safety. Central to this effort is the implementation of the Keeping Safe: Child Protection Curriculum (KS:CPC), which plays a critical role in ensuring that all Aboriginal children and young people, receive high quality, culturally responsive and inclusive education about their rights to safety and well-being. (Department of Education 2023).
The United Nations Convention on the Rights of the Child provides a set of articles that defines the civil, political, economic, social and cultural rights of every child, regardless of their race, religion or abilities (Save the Children n.d.). Children and young people have the right to enjoy their own culture, religion, language free from discrimination and abuse.
The United Nations Declaration on the Rights of Aboriginal Peoples provides the minimum standards for the survival, dignity and well-being of the Aboriginal peoples of the world and elaborates on existing human rights and freedoms as they apply to Aboriginal peoples.
Child protection is a sensitive topic within Aboriginal and Torres Strait Islander communities, particularly with the impact of past policies, child removal, cultural assimilation, intergenerational effects and the lack of cultural understanding, which has caused ongoing suffering for families (Australian Institute of Family Studies 2020).
Safe and supported: the national framework for protecting Australia’s children 2021–2031 aims to address the over-representation of Aboriginal and Torres Strait Islander children in the child protection system. There are opportunities for educators to support the education, health, wellbeing and safety of all children and young people, understanding that protecting children is everyone’s business (Commonwealth of Australia 2021).
Aboriginal children and young people should have access to high-quality and inclusive education, free from discrimination, that values and respects cultural, social, linguistic, and religious diversity (Education Council 2019).
In South Australia, refer to Holding on to Our Future, the Final Report of the Inquiry into the application of the Aboriginal and Torres Strait Islander Child Placement Principle in the removal and placement of Aboriginal Children in South Australia (Commissioner for Aboriginal children and young people 2024).
Context
Aboriginal and Torres Strait Islander peoples, as the first peoples of Australia, hold a unique place in history, with a great diversity of cultures, languages, kinship structures and ways of life across Australia (Australian Human Rights Commission 2012).
Aboriginal and Torres Strait Islander Australia is made up of many different and distinct groups, each with their own culture, customs, language and laws. The Map of Indigenous Australia (AIATSIS) attempts to represent the language, social or nation groups of Aboriginal Australia. Prior to European settlement, there were an estimated 250 distinct Aboriginal languages being used throughout Australia. Of these languages, it is estimated only 120 are still used today with about 13 considered strong (being spoken by people of all ages). While some languages are seeing significant increases in use, approximately 100 are considered severely or critically endangered (Marmion et al, 2014).
In reviewing the issues, complexities and needs of Aboriginal and Torres Start Islander children and young people, it is important to highlight the cultural strengths and resilience, the strong kinship structures, and the connection to Country, land and community.
Harm, abuse, and neglect
Aboriginal and Torres Strait Islander children are over-represented in child protection compared to non-indigenous children, largely due to past policies, the legacy of colonisation, poverty, assimilation policies, intergenerational trauma, discrimination and forced child removals (Australian Institute of Family Studies 2020).
Data from 2017/18 indicates that emotional abuse and neglect were the most frequent primary types of abuse and neglect experienced by Aboriginal and Torres Strait Islander children and young people. This is consistent with disadvantaged socio-economic conditions such as overcrowding, unemployment and limited access to services for many Aboriginal and Torres Strait Islander communities (Australian Institute of Family Studies 2020).
Family violence, sexual assault and abuse is a major cause of personal harm, family and community breakdown, and social fragmentation, which is compounded by the ongoing effects of colonisation and racism (Commonwealth of Australia (Department of Social Services 2022).
Aboriginal and Torres Strait Islander communities can face harmful and divisive challenges within their communities which is a form of lateral violence. This can be a mix of historical, cultural and social dynamics resulting in behaviours such as gossiping, jealousy, bullying, shaming, social exclusion, family feuding, conflict, or physical violence (Department of Social Services 2022). Lateral violence was emphasised through colonisation due to the unjust expectations put onto Aboriginal peoples to find work, not speak their language and be disconnected from family, as examples. ‘Lateral Empowerment is the collective prevention and repair of the effects of lateral violence and promotes resilience and strength’ (Clark et al 2024).
For children and young people who have experienced trauma, the long-term effects on development, health and wellbeing can be significant. Connections with families and local support is important when understanding and supporting their needs.
Family and kinship
The definition of family may differ within Aboriginal and Torres Strait Islander systems and when compared to Western or European systems. The interactions within and between families may be very different between indigenous and non-indigenous families. Kinship structures are often more complex and dynamic in comparison, with a greater emphasis on social relationships, connection to Country and connection with ancestral spirits. These differences, influenced by history, geography and experiences, should be acknowledged and celebrated (Lohoar, et.al. 2014; Walker & Shepherd 2008).
It is Aboriginal kinship systems that helps families and communities to collaboratively support the protection, safety and positive wellbeing of their children. Raising children is often considered a shared responsibility of family and community members. For example, children and young people may learn about family life, society and culture through grandparents and Elders. This collectivist approach to child rearing and child safety is embedded in and consistent with the values of traditional Aboriginal culture (Lohoar, et.al., 2014; Walker & Shepherd, 2008).
Child autonomy, independence and risk-taking
Aboriginal families guide and support their children and young people to explore their independence. This helps them learn important life skills and the responsibility to care for and protect each other. Independence and child autonomy is itself considered a factor in teaching children and young people the skills they need to keep themselves safe. The challenge of allowing children and young people to learn in this way, whilst at the same time keeping them safe, is one experienced by parents and families of all societies around the world (Lohoar, et.al., 2014).
References
Australian Institute of Family Studies (2020), Child protection and Aboriginal and Torres Strait Islander children, viewed October 2024, https://kscpc.sa.edu.au/e/11137
Clark Y, Bowman A, Elovaris, R, Clark T, Thornthwaite N, Peterson K, Hawke K and Ali F (2024) Learning from community voices about lateral violence and lateral empowerment: a scoping review of grey literature, Australian Journal of Psychology, 76:1, p1.
Commissioner for Aboriginal children and young people (2024) Holding on to Our Future, the Final Report of the Inquiry into the application of the Aboriginal and Torres Strait Islander Child Placement Principle in the removal and placement of Aboriginal Children in South Australia, May 2024.
Commonwealth of Australia (2021) Safe and supported: the national framework for protecting Australia’s children 2021–2031
Department of Social Services (2022), National Plan to End Violence against Women and Children 2022-2032, Commonwealth of Australia
Department for Education (2022) Culturally Responsive Framework 2022, Government of South Australia
Department of Education (2023) Closing the gap, Australian Government, viewed October 2024, https://kscpc.sa.edu.au/e/11138
Education Council (2020) Alice Springs (Mparntwe) education declaration, Education Services Australia
Lohoar S, Butera N, & Kennedy, E (2014), Strengths of Australian Aboriginal cultural practices in family life and child rearing, CFCA paper no, 25, Australian Institute of Family Studies
Marmion, D, Obata, K & Troy, J (2014), Community, identity, wellbeing: the report of the Second National Indigenous Languages Survey, Australian Institute for Aboriginal and Torres Strait Islander Studies
Save the Children (n.d.) UN Convention on the Rights of the Child (UNCRC), viewed October 2023, https://kscpc.sa.edu.au/e/10219
Walker, R & Shepherd, C (2008) Strengthening Aboriginal family functioning: What works and why?, AFRC Briefing No. 7, Australian Institute of Family Studies