It is also known as a way of approaching higher order thinking by incorporating seemingly unrelated domains to create complex, real-life problems to be solved by learners using holistic thinking and innovative processes. We work with lessons from land and nature.6. We connect through the stories we share.2. Those who have gone deeper, finding the meanings in the diagonal lines of the diagrams, have been able to reach a higher understanding and develop their own new frameworks in a relationship of integrity with local Aboriginal communities. Since the initial reporting for the 8ways research in 2009, many people have reached a more nuanced understanding of both the philosophy and the eight elements themselves.Of the philosophy, it is now understood by a number of teachers and community members that 8ways is about identifying local Aboriginal. Simple rule - if you take something, put something back. (ph 02 6841 3852). Please observe the protocol on the homepage - if you use something from here, please put something back. The uncertain status of 8ways within the department has its advantages and limitations. AECG and SERAP approval was granted for the project. While I was working at a remote indigenous school, I developed my understanding and application of a pedagogical framework called 8ways (8 Aboriginal Ways of Learning). WARNING: Aboriginal and Torres Strait Islander viewers are warned that this site contains images and voices of deceased persons. 8 Ways... Creative and Productive Pedagogy Activities, Victoria University Master of Teaching Students, Hunter Sports High 8 Aboriginal Ways of Learning Presentation. Most remain reluctant to share their programs and results with others in a public space. Aboriginal pedagogy research review Basic maths remedial Behaviour management Cultural Analysis Tool History and Technology Numeracy 2go Victoria University Master of Teaching Students e.g. Aligning the 8 Aboriginal Ways of Learning with an Inquiry Unit of Work: ‘Sometimes I Feel…’ (Foundation to Year 2) Aboriginal and Torres Strait Islander Histories and cultures and English. The element of “Community Links” is now understood by more practitioners in terms of Aboriginal relationships with both insiders and outsiders, and the centrality of these relationships to the development and acquisition of all knowledge. • The 8 Aboriginal Ways of Learning is a pedagogy framework that allows teachers to include Aboriginal perspectives by using Aboriginal learning techniques. We’re proud to know that our work here is increasing the profile of our Western NSW region and drawing attention to the great work that is being done in our schools and communities. It was contended that Aboriginal perspectives do not come from Indigenised content, but from Indigenous processes of knowledge transmission. It is not intended to constitute an entire Aboriginal program for schools, but is rather a culturally safe point of entry for teachers to begin engaging with Aboriginal knowledge and cross-cultural dialogue in the community. However, those who have been driven too long by simplistic ideals of assimilation and “back to basics” policies, informed by deficit logic, tend to be unable to understand the basic shift we are talking about – the shift from content to process. Share with others the ways you are using the framework.

Although arguably, anyone looking for another “program” is probably not the best candidate for working with this knowledge…. Teachers are using this primarily for behaviour management and problematic knowledge.

"8ways" is a constantly developing body of communal expertise held by the traditional keepers of knowledge in Aboriginal communities throughout western NSW. These four can be found on the diagonal lines in the 8ways diagram, as follows: The element of “Story Sharing” is now understood by more practitioners in terms of Aboriginal yarning modalities, narrative as pedagogy, narrative as process, narrative as ethics/values, storied experience, cultural meaning-making, place-based significance, and as dynamic frameworks for memory and cognition. Use left and right arrows to navigate between tabs. She models a literacy lesson for foundation level students to a colleague emphasising 'Story Sharing' and 'Land Links'. The element of “Land Links” is now understood by more practitioners in terms of Aboriginal concepts of place and country – a dynamic set of relationships containing vast schematics, knowledge systems and intellectual processes that can guide and enrich school systems and curricula.

For more ideas and resources, view our By integrating these values into learning experiences, teachers are able to teach more than just Aboriginal content; they are able to provide a rich exploration of Aboriginal culture through Aboriginal culture, connecting learning to the cultural knowledge and values significant to Aboriginal students.. 2011 has seen 8ways extend beyond Western NSW, following Aboriginal people who come from the west but who now live in the Blue Mountains, and beyond that range into Sydney and coastal NSW.

One paper has been published recently in ACER’s book on Two-way Teaching and Learning. So Aboriginal learning processes were identified and a rich overlap was found between these and the best mainstream pedagogies (e.g. Please share any new understandings or applications. The 8 ways can be used by anyone, to work with Aboriginal and non-Aboriginal students. Approximately 26 per cent of students are Aboriginal or Torres Strait Islander and 17 per cent are of Pacific Islander background. We are collaboratively finding new metalanguage to describe aspects of the framework we were unable to describe in words before – such as the four elements on the diagonal lines of the diagram. In this way, focus can remain on core curriculum content while embedding Aboriginal perspectives in every lesson. We pay our respect to Aboriginal and Torres Strait Islander cultures and to Elders both past and present. We acknowledges the Traditional Custodians of Country  throughout Australia and recognises the continuing connection to lands, waters and communities. Our work has also been presented at a number of conferences and symposia this year, including the Closing the Gap summit in Canberra. The grass-roots knowledge development still occurs, but it occurs informally, socially and organically. There are stickier questions too, such as who is accountable for this knowledge and its effects? The traditional owners of Western New South Wales should be acknowledged if this is used for any other purpose, and permissions sought via DET's Bangamalanha Centre at Arthur St in Dubbo, Western NSW.

Successful teachers don’t see “lost” or “dying” cultural artefacts; they see the real-life ways of our contemporary communities and cultures. In 2011, two days in every week have been set aside for development and management of the framework, which has involved (in part) corresponding with hundreds of people who are engaging with the process academically, culturally and educationally, then incorporating deeper understandings arising from these dialogues into the growing body of knowledge. One paper has been published recently in ACER’s book on Two-way Teaching and Learning. The school has a strong emphasis on Aboriginal Education with many strategies embedded across all areas of school life. The framework is particularly relevant to her school because of the large numbers of Aboriginal and Torres Strait Islander students. Most of these teachers and pre-teachers share one common trait – they are nervous about sharing their programs and results online.

The element of “Non-verbal” pedagogy is now understood by more practitioners in terms of Aboriginal ways of relating and connecting to knowledge reflectively, critically, ancestrally and physically. Though the contexts, words and technologies may have changed, the core ancestral processes of learning, creating, managing – these remain the same, in the city or out bush. When you engage with Indigenous communities at this level, you truly have the potential to embed broad and deep Indigenous perspectives. These 8 simple ones are merely a starting point for dialogue. More people are using this in their planning and as a tool for communicating explicit quality criteria. Our work has also been presented at a number of conferences and symposia this year, including the Closing the Gap summit in Canberra. Story Sharing: Approaching learning through narrative.Learning Maps: Explicitly mapping/visualising processes.Non-verbal: Applying intra-personal and kinaesthetic skills to thinking and learning.Symbols and Images: Using images and metaphors to understand concepts and content.Land Links: Place-based learning, linking content to local land and place.Non-linear: Producing innovations and understanding by thinking laterally or combining systems.Deconstruct/Reconstruct: Modelling and scaffolding, working from wholes to parts (watch then do).Community Links: Centring local viewpoints, applying learning for community benefit. The school is a co-educational primary school in the South Western Sydney Region. The framework has been designed to respond to their learning needs. Quality Teaching). We put different ideas together and create new knowledge.7. A quarter of our hits are coming from other countries (mostly America), and it is exciting to think that our work may be inspiring new directions in Aboriginal pedagogy research and practice around the globe. If you take something, put something back. Every place, every People, has its own unique pedagogies. They selected the locally developed 8 Ways of Learning framework across the school. Highly Accomplished and Lead Teacher Network, Next steps in initial teacher education reform, Improved Professional Experience for ITE students, Understand the literacy and numeracy test, Aboriginal and Torres Strait Islander education, Strategies for teaching Aboriginal and Torres Strait Islander students, Understand and respect Aboriginal and Torres Strait Islander people to promote reconciliation between Indigenous and non-Indigenous Australians. We see, think, act, make and share without words.4. What is missing in these cases is a genuine respect for Aboriginal values, protocols and relationships at the systemic level. Each object carries and informs deep knowledge about a way of learning.