Koorie Family-School
Literacy Research Project
2012
Victorian Aboriginal Education Association Incorporated
144 Westbourne Grove, Northcote 3070
Phone: 9481 0800
Fax: 9481 4072\
Email: vaeai@vaeai.org.au\
Website: www.vaeai.org.au
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Contents
1. Introduction
1.1 VAEAI Role and Function
1.2 Background and Context:
What is Family School Literacy
2. Methodology
2.1 Stage One: VAEAI CoM endorsement
2.2 Stage Two: Literature Review
2.3 Stage Three: Koorie Education Workforce Survey
2.4 Stage Four: Community Forums
2.5 Stage Five: Recommendations and Findings
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5
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10
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3. Ethics
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4. Literature Review
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4.1 Literacy as a Concept
4.2 Literacy in Australia
4.3 Koorie Education Policy
4.5 School Literacy
4.6 Family Literacy
4.7 Koorie Family-School Literacy:
Bringing Both Sides Together
5. Koorie Education Workforce Findings
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5.1 Survey Questions and Responses
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5.2 Conclusions from the Survey
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6. Community Forums
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6.1 Regional Victoria
6.2 Melbourne
6.3 Conclusions from the Forums
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7. Recommendations
7.1 Establishing Cultural Hubs
7.2 Indigenous Cultural Awareness Training
7.3 Wannik Tutorial Assistance and the KELP
7.4 Murray Valley Aboriginal Co-op
Computer Refurbishment and Training Program
7.5 Certificate I-III in Mumgu-dhal tyama-tiyt
7.6 Echuca PaL Program
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8. Summary of Recommendations
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9. References
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1 Introduction
In 2012 the Victorian Aboriginal Education Association Inc. (VAEAI) undertook research
into the issue of Family-School literacy in the Koorie community context.
The central question the project explored is whether the issue of literacy presents a barrier for
some Koorie parents/caregivers in engaging with their child’s school.
VAEAI looked at Family-School literacy as a two sided process. Our research was conducted
with an aim of finding out what resources and support Koorie parents/caregivers need to feel
confident to engage with their child’s school.
At the same time we aimed to identify the support and advice Victorian schools need to
create a school environment that is welcoming and culturally inclusive for Koorie families.
The Koorie Family-School research project is part of VAEAI’s Service Level Agreement
with the Department of Education and Early Childhood Development (DEECD), which
includes the following deliverable:
VAEAI to provide a report on how big an issue parental literacy levels are in blocking Koorie
families’ engagement with school and make recommendations on up to five programs that
will work to counter adult illiteracy from a community perspective.
The research project was comprised of five parts:
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2
3
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A research proposal to the VAEAI Committee of Management and the VAEAI
Schools Sub Committee to assess the validity of the project and gain input into how it
should be conducted.
A literature review of educational research into the issue of Family-School literacy
and school engagement. This research examined the issue in general across cultures but
also particularly focused on Aboriginal families.
A questionnaire targeted at the Koorie Education Workforce (KEW). This
questionnaire was designed to gain insights from Aboriginal and Torres Strait Islander
people who hold a position in DEECD. The position involves acting as a liaison
between Koorie parents and their child’s school.
Community forums held in regional Victoria and metropolitan Melbourne to gather
qualitative research material on the issue of Family-School literacy from the perspective
of Koorie communities.
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5
Research from the VAEAI Secretariat into identifying successful and culturally
appropriate programs for improving family literacy and family-school connections.
1.1 VAEAI: Role and Function
This research project was conducted by the Victorian Aboriginal Education Association
Incorporated (VAEAI). VAEAI is a Koorie community controlled, Statewide organisation.
We have a regional structure that is based on traditional networks. Within each region are a
number of Local Aboriginal Education Consultative Groups. There are currently 33 LAECGs
across the state of Victoria.
VAEAI is made up of:

Local Aboriginal Education Consultative Groups (LAECGs),

VAEAI Secretariat,

VAEAI Committee of Management (VAEAI CoM),

Office Bearers,

Specialist Representatives.
The working arm of VAEAI is its Secretariat, based in Northcote. The Secretariat works to
the VAEAI CoM. VAEAI’s Committee of Management is comprised of the Chairs from all
32 LAECGs, Office Bearers and Specialist Representatives.
VAEAI has established sub-committees in the areas of early childhood, schools, VET and
Higher Education. These specialist sub-committees comprise of representatives from
VAEAI’s Committee of Management who have interest and expertise in particular areas of
the education sector. Our research projects are endorsed by our Committee of Management
and informed by the input of our specialist sub-committees.
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1.2 Background and Context:
What is Family-School
literacy?
The contemporary usage of the term literacy has broadened beyond the basic definition of
being able to read and write. This broadening has led to literacy becoming a contested term,
one for which there is no single accepted definition. The understanding of what literacy is
changes in terms of the context in which is applied (NCVER, Adult Literacy Resource 2011).
For example, there is now the commonly used term ‘computer literacy’ to refer to levels of
fluency and sophistication in using information technology.
One definition of literacy agreed to by Australian State and Federal ministers (MCEETYA)
in 1997 is:
Literacy is the ability to read and write and use written information and to
write appropriately in a range of contexts. It also involves the integration of
speaking, listening, viewing and critical thinking with reading and writing,
and includes the cultural knowledge which enables a speaker, writer or
reader to recognise and use language appropriate to different social
situations.
That MCEETYA included ‘cultural knowledge’ as an aspect of literacy is important for this
research project because it highlights a significant issue for many Koorie families. To be
considered ‘literate’ within a given culture, whether that be Koorie culture or the culture of
the Victorian school system, a person has to have a familiarity and ease with the culture that
is defining what it means to be literate within its own boundaries. To be deemed literate
within a particular cultural context a person has to have the skills to navigate the culture,
knowledge of how the culture operates, and the confidence to assert the knowledge in a
public forum. Without these elements in place a person’s literacy cannot be recognised by the
receiving culture. To be culturally literate is to be possessed of what sociologist Pierre
Bourdieu has named ‘cultural capital.’
The idea of cultural capital within the school setting is particularly applicable to this research,
because of the history of disadvantage that Koorie people have experienced in the education
system. As a result of negative school experiences, a Koorie person may have a low level of
‘school’ cultural capital when dealing with education systems. At the same time this person
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may have a high level of ‘Koorie’ cultural capital within their own community setting. Of
course school and community experiences would vary widely between individuals. The level
of cultural capital that a person has shifts according to the setting that they are operating in
and their history within that setting.
In the context of this research project, there are two cultural fields or settings that are
particularly relevant. The Koorie family and community cultural setting, and the setting of
Victorian schools.
Whether an individual Koorie student and their family can successfully navigate the
school culture is largely determined by the skills and knowledge on both sides of the familyschool partnership. In this sense developing Family-School Literacy for Koories is a two way
process. This process involves:
1
Supporting Koorie parents/caregivers to become school literate. This can involve
assisting parents with building reading and writing skills, but it also involves assisting
parents to successfully connect and engage with schools.
2
Supporting Victorian schools to become literate in Koorie culture. This involves
assisting school teachers and staff to connect with the Koorie community in their local
area, to develop awareness of Koorie history and contemporary culture, and to actively
promote the inclusion of Koorie parents/caregivers in the school environment.
Looking at the literacy levels of Koorie parents/caregivers exclusively in terms of their
reading and writing skills ignores the overall cultural context that determines how confident a
person is to engage with the education system. While the importance of reading and writing
skills should not be underestimated in conferring on a person an ability to engage with an
educational setting this does not make up the whole picture. Reading and writing alone is too
narrow an examination of what is brought to the family-school exchange.
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2 Methodology
2.1 Stage One: VAEAI CoM endorsement
For this research project VAEAI presented a proposal to the VAEAI Committee of
Management at the first of our quarterly meetings for 2011, held in March. The project was
endorsed by the CoM.
VAEAI then held a meeting of the schools sub committee to get feedback and input into the
proposal and research design.
2.2 Stage Two: Literature Review
A Literature Review was conducted, particularly looking at:



Koorie Students in Victoria (statistical profile and overview of current education
outcomes);
National and State Indigenous Education Policy;
Research on the topic of Family-School literacy, looking at international studies,
Australian studies, and Indigenous specific studies.
2.3 Stage Three: Koorie Education Workforce Survey
With a VAEAI position on Family-School literacy having been developed and endorsed, we
then went on to design a survey for the Koorie Education Workforce.
The Koorie Education Workforce are employed by the Victorian Department of Education
and Early Childhood Development (DEECD) to act as a liaison between Koorie families and
Victorian schools. The KEW supports the ongoing development of effective schoolcommunity partnerships and works to implement initiatives under the Wannik strategy for
Koorie students.
The intention in surveying the KEW was to provide an information base from individuals
who are in positions that offer the opportunity for contact with both parents/caregivers and
their child’s school.
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The survey asked a few preliminary questions
1
Position held in the KEW:
 Koorie Education Support Officer (KESO)
 Koorie Transitions Officer (KESO)
 Koorie Education Coordinator (KEC)
 Koorie Transitions Officer (KTO)
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Time employed in position
3
Region employed
The DEECD has 9 regional offices in Victoria.







Barwon South Western Region
Eastern Metropolitan Region
Gippsland Region
Grampians Region
Hume Region
Loddon Mallee Region
Northern Metropolitan Region


Southern Metropolitan Region
Western Metropolitan Region
There are 10 Koorie Education Coordinators, one in each of the 9 regional offices, with an
additional KEC position for the Loddon Mallee region due to its geographical breadth and
student demand. By asking these identifying questions we hoped to be able to assess any
regional differences. We also wanted to assess the area of expertise and experience of the
respondent (in a very broad and limited sense).
Following on from these preliminary questions the survey then went on to ask specific
questions regarding the KEW officer’s perception of Family-School literacy issues. The
questions asked for personal commentary, and often also employed Likert scaling.
EXAMPLE
In your experience, are parent literacy levels a factor affecting their engagement with their
child’s school?
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- Please respond on a scale of 1– 5 (where 1 = not at all and 5 = a lot), and give an
explanation/example for your response
The main concepts being operationalised in the KEW survey are perceptions of Koorie parent
confidence to engage with schools, perceived obstacles to Koorie parents engaging with
schools, and perceptions of school ability to interact with Koorie families in a culturally
inclusive way.
2.4 Stage Four: Community Forums
To gain the input of Koorie families into the project VAEAI held two community forums,
one in Metropolitan Region of Melbourne and another in Regional Victoria.
The issue of Family-School literacy was treated holistically in these forums as part of the
whole question of Koorie family engagement with schools. Given that the issue of literacy is
a sensitive one which can potentially cause embarrassment and discomfort care was taken in
designing the forums so that they were structured around small group work talking with
VAEAI staff.
VAEAI staff moved between the school groups and took notes on issues being discussed.
2.5 Stage Five: Recommendations and Findings
The final stage of the project involved analysing our research findings and looking at the
range of adult education programs for Koories currently available in Victoria.
VAEAI drew on desktop research, KEW perspective and community feedback on the
available programs in order to provide recommendations on programs that are most likely to
be effective in developing Family-School literacy for Koories.
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3 Ethics
This project is underpinned by the central ethical construct that Koorie communities have
ownership of their history and cultural knowledge. The project aims to explore what Koorie
parents need to feel empowered and confident to successfully engage with their child’s
education from the early years onwards through secondary. The project also aims to explore
what Victorian schools need so that they are able to form partnerships with Koorie parents,
and celebrate Koorie culture with Koorie people. Victorian schools need this guidance so that
they are able to adhere to the principle of Koorie community ownership of culture.
By having a Koorie community organisation steering this project the principle of community
ownership is supported. VAEAI conducts research under the guidance and input of the
VAEAI Committee of Management. The VAEAI Committee of Management (VAEAI CoM)
is the decision making body of the organisation, formulating policies, strategies and programs
for Koorie education and training in Victoria. The VAEAI CoM includes five Office Bearers,
eight Specialist Representatives and representatives from 32 Local Aboriginal Education
Consultative Groups (LAECGs) based in locations around the State of Victoria.
In the Victorian Aboriginal Ethics Project Report (2009) Stewart and Pyett discuss examples
of poor approaches to working with Aboriginal communities on research projects. For
example, projects being approved by ethics committees because there is an Aboriginal
researcher involved, “but people recognised that an Aboriginal researcher is no guarantee that
they know what the Aboriginal Community wants or how to carry out research that is ethical
and relevant to the Community” (p. 11).
This is not a project that should not be conducted by external researchers evaluating a sample
of participants. It is a project of a sensitive nature, delving into personal issues of parents’
own experience in the education system, including their feelings of capacity or incapacity to
assist with their child’s homework. There is a risk of bringing up issues of shame and
embarrassment if the research is conducted by researchers with whom the participants do not
feel comfortable.
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VAEAI has taken care to ensure that our community forums are places where parents feel
safe to have a discussion. Small group work is built into the forums to encourage people to
speak and contribute who might otherwise feel intimidated. As to whether the research is
suitably objective, I refer to the work of Pitcher (2006) who states that “a more participatory
approach has the potential for making research and evaluation more meaningful to
practitioners and other interest groups.” (p. 73) Apart from the use of statistics drawn into the
literature review, this is qualitative research based on the personal viewpoints of Koorie
parents/caregivers and members of the Koorie Education Workforce.
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4 Literature Review
4.1 Literacy as a Concept
In 2004 Michele Lonsdale and Doug McCurry conducted a research report for the National
Centre for Vocational Education and Research (NCVER) titled Literacy in the New
Millenium. That report defined three main conceptions of literacy as having currency in
Australia today, with implications for policy-making and teaching/learning:
a cognitive, individual-based model associated with a psychometric
tradition, quantifiable levels of ability, and a deficit approach to 'illiteracy',
which is assumed to be both an outcome of individual inadequacy, and a
causal factor in unemployment
an economics-driven model generally associated with workforce training,
multiskilling, productivity, 'functional' literacy and notions of human capital
a sociocultural model which is most commonly associated with
contextualised and multiple literacy practices, a valuing of the 'other', and a
strong critical element.
Londsdale and McCurry’s research indicates that there are objectivist and subjectivist
approaches to understanding literacy. The objectivist approach attempts to develop and
measure specific skills as a prognosticator of success in school and work. The subjectivist
approach is more critical, examining the context of literacy, including who gets to decide
what literacy means, and the privileges associated with the power to define literacy.
This project combines both an objectivist and subjectivist approach to literacy. It is concerned
with an objectivist model of measurable outcomes, such as Koorie student performance at
school. At the same time we are aware that literacy is a concept that changes according to the
context in which it is applied. It is important to state that we are not just dealing with one
concept of literacy, and that looking at literacy from multiple perspectives informs this
research.
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The multiple concepts of literacy this project is working with include:
Koorie community literacy, including Koorie English and use of Aboriginal language
Using technology, e.g computer literacy
Being able to read and write in Standard Australian English
School-based literacy, being the language commonly employed in education contexts.
4.2 Literacy in Australia
Large-scale studies have been conducted into the levels of literacy (as a measurable skill) in
Australia, such as the ABS Literacy and Lifeskills Survey (2006). The ABS study examined
the literacy and numeracy of Australians aged from 15 to 76 years. The survey showed that
income was closely associated with literacy levels, with lower levels of literacy linked to low
income and unemployment. Education attainment in general was positively associated with
literacy: survey respondents who had completed a qualification were more likely to score at
higher literacy levels (3 or above). Survey respondents who had completed a greater number
of years of formal education achieved higher literacy scores.
The ABS Literacy and Lifeskills Survey does not represent Aboriginal and Torres Strait
Islander people as a separate cohort in the research findings Research into literacy levels for
Aboriginal and Torres Strait Islander people at the national level examine reading and writing
levels in school, and currently use NAPLAN data to do so. There have been no published
studies that have assessed the literacy of Aboriginal Australians outside of school settings.
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More specifically, we know of no research studies to date which examine the literacy levels
of Koories across the life course.
The limitations of the research conducted into Aboriginal literacy to date makes it impossible
to render statistically the issues of literacy amongst Koorie parents/caregivers. We could state
that education attainment and years spent in formal schooling are associated with higher
literacy in Australia, and infer that this positive association would also apply to Koories. But
this inference would be making a big leap without following through with the necessary
research steps to determine with credibility the association between literacy and education
attainment for Koories.
To actually test Koorie parents with the aim of arriving at an ‘objective’ measure of literacy
in Standard Australian English is not only beyond the scope of this study it is also something
that VAEAI would be philosophically opposed to given the necessary scrutiny and potential
harm (embarrassment, shame) it would impose on participants. Research goals would be at
odds with ethics goals. What we can do instead is look at how Koorie students are faring in
education settings, and also engage in qualitative research where we go to our communities
and ask Koorie parents/caregivers about the issues that they face in engaging with education
institutions.
4.3 Koorie Education Policy
In August 2010 there were 9,859 students identifying as Indigenous in Victoria, which is
approximately 1.2 per cent of the student population. The majority of Koorie students - 87% are enrolled in government schools. The Koorie student population is highly dispersed, with
some pockets of high concentration. More than 75% of government schools have at least one
Koorie student enrolled. In 2010, 93 (or 4 per cent) of schools had 20 or more Koorie
students. (DPCD, p. 15)
According to the Victorian Department of Education and Early Childhood Development,
Koorie students “do well in meeting national literacy and numeracy benchmarks compared
with Indigenous students in other states”. (Wannik, p. 9) However literacy and numeracy
levels are lower for Koorie students than non-Koorie students, and this gap becomes more
pronounced as students move through to higher levels of the school system.
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Achievement in Reading: Koorie Students and All Students in Government
Schools
(Wannik, p. 9)
At the national level the major policy for Aboriginal education is the Aboriginal and Torres
Strait Islander Education Action Plan 2010-2014 (ATSIEAP) which comes under the
Council of Australian Governments’ (COAG) National Indigenous Reform Agreement. In
2007 COAG agreed to a partnership between all states and territories for Closing the Gap in
Indigenous disadvantage. The planning that arose from that partnership includes targets for
improvements in Aboriginal education. The targets include halving the gap in reading,
writing and numeracy results for Indigenous students by 2018, and halving the gap in Year 12
attainment by 2018. The national plan acknowledges the importance of developing family
literacy programs.
The Australian Government and education providers will work together to support access to
family literacy and numeracy programs, including multilingual family programs, for
Aboriginal and Torres Strait Islander Australians and target participation of Aboriginal and
Torres Strait Islander families in intensive support playgroups and other family support
services.
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The ATSIEAP also acknowledges the importance of changing school culture and promoting
cultural literacy with targets for school staff including:
Number of professional development hours on Indigenous education and cultural competence
training undertaken by principals and teachers.
In Victoria the state level policy for Aboriginal education is Yalca (2001). The Yalca policy
was developed in partnership between the Victorian Government and VAEAI Yalca clearly
establishes that the research, policy and programs for Aboriginal education in Victoria should
be conducted in consultation with the Koorie community through VAEAI. VAEAI works
with government by providing research and policy advice, developing strategy, providing
community advocacy and dissemination of information through the community regarding
education opportunities.
The Koorie education strategy developed in partnership between the Department of
Education and Early Childhood Development and VAEAI is Wannik (2008). Reforms under
the strategy include Individual Education Plans for all Koorie students, and substantial
changes to the training and structure of the Koorie education support workforce. The aim of
Wannik is to “ensure a culturally inclusive education system so that the needs of Koorie
students do not become invisible or lost within the wider system”. (Wannik, 7)
4.4 School literacy
In examining the issue of Family-School literacy in the Koorie context, VAEAI believes it is
important to examine whether Victorian schools are receiving the right support and assistance
so that they can be literate in Koorie culture.
Of research that evaluates approaches to the education of Koorie students, what is consistent
is the observation that learning environments which show respect for Koorie culture tend to
be more popular. An example of this is the success of TAFEs as a place of study for Koorie
students in Victoria. In a research study conducted by Helme, Polesel and Nicholas, 128
Koorie students were interviewed, some of whom had already completed their studies. The
students were asked about their experiences studying in the TAFE, both in the ‘mainstream’
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TAFE and in the Koorie Units where Koorie students can choose to study some courses.
According to the study:
Koorie Units were strongly endorsed by students and former students
as a significant source of academic and personal support, as well as
successful in delivering training in culturally appropriate ways.
Students perceived Koorie Units as understanding of their personal
difficulties and cultural obligations, and reported increased academic
confidence, self-esteem and social skills as outcomes of their
participation”. (p. 5)
Many of the students in the Helme study reported negative school experiences. These
experiences impacted on the capacity of the students to develop the literacy and numeracy
skills that are essential for most careers. As the study observes, a significant function of the
Koorie Units is to assist students in obtaining foundational skills: “Given that the majority of
Koorie people do not complete school, an important role of TAFE is to provide general
education programs that build literacy and numeracy skills, and which enable Koorie students
to attempt further study”. (p. 16)
It is encouraging that the Koorie Units in TAFEs are providing a place where students can
build skills and confidence, but concerning that many are missing out on this supportive
learning experience in school.
According to the Victorian Department of Education and Early Childhood Development,
Koorie students “do well in meeting national literacy and numeracy benchmarks compared
with Indigenous students in other states”. (Wannik, 9) However literacy and numeracy levels
are lower for Koorie students than non-Koorie students, and this gap becomes more
pronounced as students move through to higher levels of the school system. Concurrently, the
attendance levels of Koorie students declines as they move through to higher levels of the
school system. This pattern of increasing disengagement in the secondary years of school
impacts on secondary school completion levels for Koorie students.
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The Victorian Aboriginal Economic Development Group made the following observations
about Koorie students in 2010:
In Victoria, the proportion of Aboriginal 19 year olds who had attained a
Year 12 certificate or equivalent in 2008 was 37.1 per cent. This is less than
half the rate for non-Aboriginal people in Victoria (76.2 per cent). Many
Aboriginal students prefer to finish their year 12 studies at TAFE. In 2008
there were 1061 school aged Aboriginal students in Victoria enrolled in the
Vocational Education and Training sector of which around 10 per cent were
undertaking a Victorian Certificated of Education (VCE) or Victorian
Certificate of Applied Learning (VCAL) program. (14)
The TAFE system has proven successful in providing supportive environments for Koorie
students. In 2008 5.736 Koorie students were enrolled in 9,252 VET courses. To put this into
perspective, currently 1 in 5 Koorie people in Victoria is enrolled in TAFE. Student numbers
and course enrolments continue to grow with a 20 per cent increase in student numbers since
2005. (VAEAI, Koorie State Training Plan, 20).
What the statistics clearly show is that many young Koorie students prefer studying in TAFE
to secondary school.
In Buckskin’s 2008 review of Koorie education in Victoria, which involved extensive
interviews with Koorie community members, cultural competency of school staff was
identified as a major issue:
Community members referred, time and again, to this as a problem,
suggesting that staff with more than 10 years experience should take
a course in cultural understandings, with local information from
recognised representatives of the various communities. (p. 50)
In 2002 VAEAI developed a video and report, Having Our Say, which documented the
perspectives of 19 groups of young Koorie people. 75% identified racism in school as a
concern, and 55% cited problems with teachers as negatively impacting on their school
experience. The evidence base is strong on a couple of points. First, where cultural awareness
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and appreciation is low, Koorie students tend to struggle. Second, Koorie students are
understandably drawn to environments that display a strong sense of the importance of
personalised support that acknowledges the individual’s needs as well as their cultural
identity.
In building partnerships with Koorie families, schools need to show that they are places that
respect Koorie culture. When teachers and schools do not include Koorie perspectives in a
way that transmits to students a sense of the rich history and continuing culture of Koorie
people it is often from their own lack of understanding or lack of confidence in the subject
area. The teacher may not wish to do or say the wrong thing. However the message that they
send though to Koorie students, and also to non-Koorie students, is that Koorie history and
culture is not important, or not as important as what is being given fuller attention. For this
reason it is crucial that schools receive guidance on how to work with Koorie communities to
change their policies and practices so that they are equipped to teach Koorie studies.
The history and culture of Aboriginal people prior to European arrival is by far the
chronologically dominant epoch of Australian history. Aboriginal people have inhabited
Australia for time immemorial, and “at least 1,600 generations of Aboriginal people have
made a continuous life in Victoria”. (Broome, xvii) This rich history is something that the
society as a whole can choose to value through its social practices. People in positions of
responsibility and influence can assist in promoting this history and culture. And yet in the
case of education, many Australian teachers admit that they know very little about Aboriginal
people. This lack of awareness causes teachers to question how they can assume
responsibility for including Aboriginal perspectives in their programs. (New South Wales
Department of Education and Training and NSW Aboriginal Education Consultative Group,
2004). There is also an understandable anxiety in research publications on the topic of
Aboriginal education about how to include Aboriginal knowledge in the classroom without
performing an act of cultural appropriation (Green 2010, Nakata 2002). This anxiety about
how to transfer knowledge in itself demonstrates the power that the school has to wield.
The central ethical construct which should underpin Aboriginal studies in schools is the idea
that Aboriginal communities have ownership of their history and cultural knowledge.
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In order for Victorian schools to be effective in engaging Koorie students and their families,
teachers and schools will need to work with Koorie communities and access resources
(including training) developed by representatives from the community. The training of
Victorian teachers and development of curriculum and classroom resources that promote
understanding of Koorie identity is not the complete answer to addressing Koorie
disadvantage in education, but it is an essential part of what needs to be done next.
4.5 Family Literacy
Family literacy is a term that is believed to have originated in the US and has been used in
education research and programming since the early 1980s. The term was first used to
describe the idea that literacy is a social practice that is enacted and exchanged between
generations (as in Hannon and Weinberger, 2003). The concept of family literacy has from
the outset been closely associated in education research with the implementation of specific
programs to develop literacy skills in disadvantaged families.
A 2004 report from the American Education Research Association emphasised that
promoting parent/caregiver engagement should be about enabling parents and caregivers to
define how they want to interact with the school space. The traditional forms of parent
participation, e.g attending parent information nights and being involved in school
committees, may not suit the needs of all families. As the researchers notes: “we are focused
on “engagement” rather than “involvement” because involvement has been used to describe
things that parents do. We use the word engagement to expand our understanding of
involvement to also include parents’ orientations to the world and how those orientations
frame the things that they do”. (p. 4)
Looking at what some parents/caregivers don’t or can’t do approaches the issue of family
engagement from a deficit model, rather than examining what parents/caregivers can
contribute or offer to their child’s education. An Australian literature review of Family
Literacy programs from the University of Canberra argued that programs should “reflect the
literacy practices associated with what families already know and do in their own home and
community” and be “situated in a family and community context”. (Lowe, 10) In the Koorie
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context, this means designing programs that are culturally appropriate for families, where
Koorie families are engaged from the planning stage onwards.
In a report on an Indigenous Community Learning Centre in Sydney, Widin (2005and
colleagues noted that “the language of schooling and education alienates those who are not
fluent in it. Before working with the Indigenous community members and negotiating ways
of re-engaging the community in any form of what we may understand as learning, the
researchers will need to first speak to the community.” (p. 6) In encouraging Koorie
community members to enter into partnerships with schools or participate in community
education programs it is critical that the approaches made and the programs designed are
culturally safe and welcoming. The programs must originate from a community base and
respond to community need, or they will not attract participants.
In an Australian Federal Government Funded review of Family and Community literacy
initiatives in Australia, Cairney, Ruge, Buchanan Lowe and Munsie (1995) found from the
261 programs reviewed, “few programs offered the potential to empower previously
marginalised groups. Nor did these programs typically bring about significant changes in
educational programs to make them more responsive to the diverse cultural and linguistic
needs of students”. (p. 155)
Creating Family-School literacy programs for Koorie families that do respond to community
needs can take many forms. The program could be school based, using a place within the
school grounds as a cultural hub where families can use facilities, for example an internet
café. The program could involve home based learning, or learning in a Koorie community
centre. The program could teach literacy skills while enabling participants to learn about
something that interests them such as cooking, gardening, or information technology. In any
case, the program needs to feel safe for the people involved and it needs to encourage the
development of literacy in a way that is interesting without overburdening participants.
22
4.6 Koorie Family-School Literacy:
Bringing Both Sides Together
In a research project on Aboriginal parents in Canada, Tracey Friedel notes that ‘Mainstream’
parents (i.e parents who do not belong to minority cultural groups) do not have to spend time
and energy making the education system reflective of their culture, because they know the
school will reflect similar values to their own. (1999, p. 11) Efforts to engage Koorie families
with schools should involve the input of local communities without being overly demanding
of those families. One of the major reasons VAEAI uses the term Family-School literacy
rather than Family-Literacy, is because we believe that the process should be reciprocal, with
input from families and schools contributing to the process. Koorie parents/caregivers and
community members should not have unfair or unduly onerous demands placed on their time,
and schools too have competing priorities to deal with. An effective partnership reduces the
burden of time and effort required of both parties.
Examining the international research on Family Literacy and parent engagement there is a
consensus that best practice programs are culturally relevant and respond to the needs and
interests of families.
Improving the family-school dialogue and empowering parents/caregivers to actively
participate in their child’s education should be the main goals. Achieving these goals is not as
straightforward as setting up programs where Koorie parents and caregivers go to learn
reading, writing and numeracy skills. Rather it is a process of making the school a welcoming
place, and setting up interesting community based programs and resources that are attractive
to Koorie families while being aware of the competing demands in their lives.
Addressing the issue of Koorie Family-School literacy development involves two key areas:

The development of teacher/school staff training and curriculum materials that
involves the Koorie community
23

The development of programs for Koorie families that respond to their needs and
interests to encourage the maximum number of participants in literacy and school
engagement building activity.
5 Koorie Education Workforce
Survey Findings
VAEAI distributed a survey designed specifically for the Koorie Education Workforce in
March 2012. The survey was distributed via email to all members of the KEW, which
includes:

10 Koorie Education Coordinators

9 Koorie Transition Officers

111 Koorie Education Support Officers
The KEW officers were contacted via email and asked to complete the survey on 30 April
2012.
The response rate was low, with only 16 members of the KEW submitting completed
surveys.
During the time that VAEAI was waiting for a response to the survey, an email was
forwarded from KEW officers in one region stating that members of the KEW objected to the
survey content. The objection was made on the grounds that the survey was insulting to
Koorie parents/caregivers, in the sense that it implied a deficiency in the area of literacy.
While VAEAI took care to design a survey that was sensitively written this does demonstrate
the fraught nature of the subject matter.
Although VAEAI received a relatively small return rate for the surveys (20.8 per cent) many
of the responses that we did receive were insightful, detailed and valuable in the research
process.
24
Of the respondents, there were 2 KECS, 1 KTO and 13 KESOs. 50 % of the respondents
were based in the Loddon Mallee region, 25 % were from Gippsland, 18.8% were from
Southern Metro and 6.3% from Eastern Metro. Barwon South Western, Grampians, Hume,
Northern and Western Metropolitan region returned 0 responses.
5.1 Survey Questions and Responses
In summarising the responses we have not included a statistical analysis of gradings on the
Likert scales that were provided in the surveys. Due to the low response rate, analysing the
scaling would not be of value. Instead we have focused on qualitative findings.
The questions asked and a summary of responses is provided as follows:
In your experience, are parent literacy levels a factor affecting their engagement with their
child’s school?
Responses to this question in terms of commentary were mixed. A number of respondents
asserted that they did believe literacy was an issue, and that it impacted on the confidence and
ability of parents/caregivers to engage with homework, complete surveys, and respond to
requests from schools.
For example one respondent stated that:
-KESOs recently conducted surveys for current projects they’re doing.
Surveys were sent to parents and the responses were minimal. One KESO
reported she had 9 parents respond and each approached the school to gain
assistance in completing the survey. It is believed that a large proportion of
parents didn’t respond due to literacy issues.
Other respondents stated that there was a variation in parent participation and literacy in
different locations and schools across the area they covered in their work. A number of
25
respondents disagreed with the premise of the question. For example one respondent stated
that all the parents/caregivers that they worked with wanted better for their children (i.e better
education outcomes) than what they had experienced themselves.
One respondent pointed to external pressures as a major reason for disengagement of some
Koorie parents/caregivers:
-Those not supporting their kids' education at home are more likely to be
having other issues which put abnormal pressures on the kids in that
household and, therefore, the kids themselves unsupported and prone to peer
pressure and other distractions.
Can you please give a detailed explanation of why you believe parent literacy levels do/do
not affect engagement with schools? - For example, provide details of an experience or
conversation you’ve had, or explain how you have reached your general opinion/view on this
topic.
Most (but not all) respondents reported that they have encountered Koorie parents/caregivers
who lack the confidence to engage with schools due to literacy levels (as one contributing
factor). For example one respondent stated:
-Responses to newsletter/ letters sent home to parents are rarely given, with
follow up required regularly by KESOs. Parent involvement in improving
their childs education also lacks with literacy issues. Individual Education
Plans are also issues identified by KESOs where parents don’t get involved
particularly when there are literacy issues. At times parents have
approached KESOs to assist in completion of forms for school, but this is
minimal to the issues and numbers of parents affected by literacy levels.
Other respondents took a more socio-culturally nuanced interpretation of literacy, stating that
it was not that parents were illiterate, but more that they were unsure of school culture and
‘school lingo’:
26
-The skill in literacy is not the problem but understanding what is being
asked in a written question is. Their ideas are many and diverse and may not
be the answer that the author of the question was asking. It is in the way that
parents themselves learn and without them identifying that, words can mean
a lot of things to them, depending on the way they are read and interpreted.
Another respondent stated:
-Some parents don’t understand school lingo or can’t help kids with
homework. They also find school was a bad place and don’t want to attend
for their kids
In your experience, have the more literate parents you have met/worked with been more
engaged with their child’s school?
A number of respondents did associate higher literacy with greater parental/caregiver
engagement:
-Yes, parents who are literate do engage more with their child’s school.
Although, there is still a need for improvement as many of these parents
work and are not able to commit as much.
-Parents who have high literacy are more confident when interacting with
school staff and in their own abilities when filling in paperwork. They are
also more likely to do follow up on any verbal advice or information they are
provided with.
Some respondents identified parental confidence, and the school’s capacity to make parents
feel at ease, as a more significant factor than literacy:
- If parents don’t feel comfortable and needed they will not attend, schools
are not always friendly
27
-Occasionally you will find a parent happy to engage with the school –
particularly the younger age bracket. Some will still not engage with the
school due to their own experience or not confident enough to attend a
school on their own
Other respondents saw no association and directly refuted the assumption that greater literacy
was associated with better parental engagement.
-Not at all some of the most supportive/engaged parents are the least
literate.
In your opinion and experience, what types of programs work best to counter adult illiteracy?
- Please provide examples of programs you believe are effective, or suggest elements that you
think should be included in such programs to achieve the best outcomes for parents and the
community.
The types of courses and programs identified by respondents were quite varied but had in
common the notion that successful programs were ones that met a need for the families
involved. For example an IT course for adults was cited as a successful program by one
respondent:
A few years back a Community Health Services ran a beginners computer
course for adults, I think this was very successful. I still have a lot of parents
who tell me they don’t know how to use a computer so they don’t have one at
home so cant help their children do their homework. So a computer course
for beginners, and then how to access computers, if we cant get them their
own. Last year Smith Family ran a project in our region (the Tech Pack
program) which saw 40 families receive computers and internet coverage, it
was very successful. All parents did have to attend a day training to receive
the computers.
Another respondent also identified an IT based program as having been successful in
engaging parents, but stipulated that child care was also required for the program to work:
28
A few years ago we had a basic computer class for adults, it wasn't just for
people who couldn’t read or write it but we found that the parents that
couldn't were the ones that turned up. So maybe something at our school and
maybe have someone to look after their children so they can concentrate.
Because they don't have the money to pay babysitters and with the children
they would not be able to concentrate.
One respondent identified a cooking program as something that was successful across age
groups in their community:
Many year back I ran a program on basic cooking for pregnant teenagers
but found we had a lot of older families wanting to learn this. It was a
success while we had the funding.
Flexible and interactive programs were also recommended:
Making things as interactive as possible video sessions, one on one work or
smaller group situations with 3-4 different options for when to attend.
A consistent theme was ensuring that programs were not specifically targeted towards
reading and writing. Providing programs that responded to parent/caregiver interests was
regarded as important.
- Community workshops that are not called adult literacy. [Programs]
where there are private spaces for the parents to do literacy on a one on one
or small group basis. Making learning relevant to what the person is
interested in.
-Community engagement programs that parents see as important to them.
There is less leadership in the whole of community but there is more
leadership in groups within the community. To target those leaders and
bring them to a knowledge that will be filtered back into their own groups
without interferences.
29
The idea of ‘cultural literacy’ describes the ability to interact with a particular culture and
knowledge of how the culture operates. How would you rate the ‘cultural literacy’ of the
schools that you work with in terms of Koorie culture?
Most respondents cited low levels of Koorie cultural literacy or school capacity to engage
with the Koorie community:
-Cultural literacy is pretty much non-existent in a majority of our schools.
Some of the questions I regularly receive by teachers and some observations:
• I have a student who claims to be Aboriginal but I don’t believe they are
because they have fair skin and red hair. • I don’t know how many Koorie
kids we have in our school. • Why should I have to learn about Koorie
culture. • What’s the point of learning about Koorie culture, they don’t exist
anymore. • Koorie people experience the same things as the wider
community. I don’t know why they’re so special. • Lack of understanding or
action in terms of engaging Koorie community or families in schools with
high numbers of Koorie kids. • Schools with high achieving Koorie students
always tell the KESOs or KEC we’re not needed because the Koorie students
is a high achiever (Wannik is looked at as a deficit in our schools). • Lack of
interest by teacher for any form of cultural training. Those who do attend
are usually interested in Koorie culture or are Koorie or are made to attend
by their manager. Very poor attendance.
Other respondent stated that schools often did not know where to start when it came to
making their school inclusive of Koorie culture or adhering to the principles of the Wannik
strategy:
-Recently a school within my area requested a meeting because they have a
Koorie student, this is the only Koorie student at the school and the Prin was
concerned about Wannik and getting it wrong. This highlighted that Prin’s
and some school see having a Koorie student as a stressful thing, like Koorie
people are so massively different they have to change the whole school. I
believe this is why it is so important that KESO staff visit all schools and
30
ensure they are all ready to have Koorie students and under DEECD policy
it should be that all schools should be welcoming and ready for all cultures
and learning styles of students.
-There is a willingness to run true cultural operations and promotions within schools
but the starting point is elusive.
Other respondents stated that they had worked with schools that demonstrated high levels of
cultural competency, but that there was no consistency across schools:
-We are a Koorie School - we have cultural studies and Language and we
have [other] primary schools ask us and we inform them about Aboriginal
culture
-I’ve worked with many schools across the region and each has their own
score of ‘cultural literacy’ ranging from 1 – 5.
5.2 Conclusions from the survey
Most (but not all) respondents did perceive an association between parent/caregiver literacy
and engagement with the child’s school. However in framing their answers most respondents
identified both ‘school lingo’ and school culture as being particularly daunting for some
parents. This indicates that there is a socio-cultural issue in the way that some schools
communicate with Koorie parents/caregivers that is creating an obstacle to engagement.
The respondents identified a range of different types of programs for promoting parent
literacy and engagement. The programs identified as successful were not designed and
presented to parents/caregivers as reading/writing programs. Rather the programs were
targeted towards a specific interest or need, e.g IT. This is an important issue for future
planning of Koorie parent literacy and engagement programs/activities, to ensure the
attractiveness and utility of programs offered.
31
6 Community Forums
6.1 Regional Victoria
VAEAI held a community forum in a location in a location in regional Victoria on 17 May
2012. The forum involved a group discussion on education issues the local area. There were
approximately 15 parents/caregivers in attendance. Outside of the group discussion VAEAI
staff interviewed parents either one-on-one or in small groups (no more than three people).
The feedback that came out of those interviews will be presented in three themes: experiences
with schools, resources needed and cultural understanding.
Experiences with schools
Two parents/caregivers reported racism as an issue their child had experienced. One
parent/caregiver stated that ‘not as many kids go through to year 12 as hoped’.
All the parents interviewed stated that they believed teachers needed cultural awareness
training. One parent/caregiver stated that some teachers were refusing PD.
Parents/caregivers were aware of the following programs:




PACE program
The H.O.P.E Program
Breakfast Program
Clontarf


Dance academy
Wannik tutorial assistance (although a number of parents stated they did not have
access to tutoring).
32
Resources needed
All of the parents/caregivers interviewed stated that they would like tutorial assistance for
their children. Tutoring was the most popular resource sought by parents/caregivers.
Parents/caregivers also stated that there were issues with access to computers and no
homework centre.
None of the parents/caregivers present stated that they wanted programs to improve their own
literacy or identified this as an issue. For reasons previously state regarding ethics and the
sensitive nature of the issue, we did not impose a view on the topic of literacy onto
parents/caregivers by asking direct questions. Rather we left it an open question as to what
parents/caregivers felt was needed to support their children in school.
Cultural understanding
Parents/caregivers believed that some teachers had an interest in Koorie culture and an
understanding of culturally sensitive behaviour but other teachers did not. Parents/caregivers
stated that there was ‘not enough Koorie curriculum’.
One parent stated that NAIDOC week was the only time Koorie culture was acknowledged.
Parents/caregivers stated that they would like to see ‘promotion of good things’, ‘information
from teachers’ and ‘more culture and history of local area’.
6.2 Metropolitan Melbourne
VAEAI held a community forum in Melbourne on the 28th of March /3/2012. There were
approximately 30 Koorie community members (parents/caregivers and children) in
attendance. The forum began with a large group discussion and then parents/caregivers were
asked to fill in individual surveys. VAEAI staff moved between the groups and collected
responses.
The feedback that came out of those interviews will be presented in three themes: experiences
with schools, resources needed and cultural understanding.
33
Experiences with schools
In the large group discussion parents/caregivers raised an issue with marked absenteeism.
They stated that if a student was 5 minutes late they were marked absent for the whole day,
and that this [accumulated marked absences] quickly moves to suspension. Parents/caregivers
also stated that funerals and cultural events were not accepted as a reason for days off, that a
medical certificate is required for all absences.
Parents had a perception of school policy as being overly rigid and not taking into account the
needs of students. This demonstrates that there is a lack of communication and understanding
between school staff, teachers and parents.
Resources Needed
A number of parents were not aware of the Wannik tutorial assistance program. Tutoring as
in the regional forum was identified by a number of parents as something they felt their child
would benefit from.
Cultural Awareness
Parents/caregivers stated that compulsory cultural awareness training was needed in schools.
One stated that ‘the issue is the schools can never find the time. Or it’s not a priority’.
Thornbury Primary School was identified as a culturally welcoming school by two parents.
One stated that before her daughter moved to Thornbury PS she experienced negative
remarks and bullying because of her skin colour and background.
34
6.3 Conclusions from Forums
Tutoring was the most popular form of assistance identified by parents as needed for their
children. No parents interviewed stated that they wanted support in the form of an adult
education/literacy program. Either the parents attending the forum did not feel this kind of
support was necessary, or they were reticent to identify a need for it.
Parents from both forums stated that there was a need for cultural awareness training and
development of Koorie studies in the curriculum. Some teachers and schools were identified
as being more culturally aware/literate than others (e.g Thorbury PS.)
A consistent issue was parents/caregivers were confused as to why the school had made
certain decisions or had certain policies, such as the marked absences policy or cultural
policy of celebrating Tongan identity rather than Koorie identity. This confusion indicates the
lack of communication and explanation from schools.
35
7 Recommendations
7.1 Establishing Cultural Hubs
The research in the literature review of this project, together with the survey findings and
parent/caregiver feedback in community forums, all support the view that successful parent
engagement is dependent on developing culturally inclusive communication and
environments.
VAEAI has developed a Framework for Embedding Koorie Cultures, Histories and
Perspectives in Victorian Schools.
1. Piloting an enhanced pre-service teacher training programme;
2. Providing professional learning for all education staff;
3. Embedding Aboriginal Studies across the curriculum; and
4. Bolstering Community based learning for Koorie students.
The framework also provides a proposal for a shared ‘Cultural Hub’, a physical space that
can provide resources and supports for each area.
The Cultural Hub can be located in a classroom or stand alone building that provides a
learning space for classes and training, houses cultural resources such as books, articles,
recordings, DVD’s, artefacts and artworks, and is welcoming to Community members. The
Cultural Hub is at the centre of the school’s cultural education practice and actively engages
the Koorie Community as cultural mentors and a resource for local knowledge.
The Cultural Hub can act as a classroom for teaching Aboriginal studies curriculum units to
all students, an off-campus study area for pre-service teachers undertaking Aboriginal studies
units at their university or higher education institution, a training centre for the provision of
professional learning to all education staff, and as a summer school for Community Cultural
education programmes for Koorie students. A visual representation of the Cultural Hub
model is provided below.
36
The Cultural Hub concept has been developed by VAEAI in consultation with various
stakeholders including DEECD. Five Victorian schools have been identified as potential pilot
sites for this framework.
The Framework and Hub model documents have been attached with this project.
7.2 Indigenous Cultural Awareness Training (ICAT)
A theme that was consistently across the survey of the KEW and the Koorie community
forums was the need for greater cultural awareness in schools.
VAEAI recommends the Indigenous Cultural Awareness Training (ICAT) program
developed by the Victorian Aboriginal Community Services Association Limited
(VACSAL).
VACSAL have delivered cultural awareness training to government departments and nongovernment agencies, including staff in the regional offices of DEECD.
VACSAL have delivered training to the following agencies:








Protection & Care-Juvenile Branches, Department of Human Services:
Juvenile Justice Workers, Department of Justice.
Department of Human Services.
Judges, Supreme & Family court magistrates, Australian Institute of Judicial
Administration.
Child Care Workers, Department of Human Services and other relevant Community
services.
TAFE Teaching staff, Western Institute, Kangan Batman Institute, Telstra.
AFL Umpires Association.
Correctional Officers & Managers, Port Phillip Private Prison.
Cultural Awareness training develops particular skills, knowledge and attitudes.
It encourages and assists participants to develop:

A knowledge and awareness of ones cultural identity in relation to colleagues, clients

and customers.
An understanding of the type of languages (written and spoken) that is generated in a
particular field and the cultural assumptions and underpinning language
37

The skill to put advice and information into appropriate language for the receiver.



A knowledge of the different behavioural styles of people from different cultures
An attitude of tolerance towards differences
An effective cultural awareness training program is a blend of information, selfevaluation and skill formation.
It leaves participants better informed about global and local issues in relation to
indigenous culture and more than anything it leaves participants feeling positive about
themselves and their capacity to work better and more effectively with others.

7.3 Wannik tutorial assistance and the KELP
Victorian Government schools are eligible to receive funding for tutorial support if they have
Koorie students enrolled in:

years 2 – 10 in 2012, and

identified as below the expected standard in one or more dimension of the English
and/or Mathematics domains in 2011.
From responses in VAEAI’s community forums it is apparent that there are parents/caregiver
who do not know about the support available. This may also be because their child/children
are not eligible due to results in NAPLAN testing. It is worth noting that tutoring is a support
Koorie parents/caregivers in the forums would want for their children.
Tutorial assistance could also provide a vehicle for parent engagement. This could occur
through parents/caregivers being offered the opportunity to become involved in the tutoring
process. VAEAI recommends using Wannik tutorial assistance as a potential means of
getting parents involved with homework and understanding the content. Not all
parents/caregivers would have the time due to work, family commitments and community
responsibilities.
Parents in VAEAI’s community forums also stated that they had not been given the
opportunity to become actively involved in the Koorie Education Learning Plan. The KELP
38
is an existing program that can encourage parent engagement. VAEAI recommends that
meetings over the KELP be conducted by teachers with a member of the KEW. It is also
important that schools are aware of minimising the use of jargons and acronyms in the
process of building the plan as parents may be reluctant to come forward and admit to
confusion if they not understand what is being said.
1. VAEAI recommends that DEECD and the KEW focus efforts on informing schools
and Koorie parents of Wannik tutorial assistance and its benefits.
2. VAEAI also recommends expanding the scope of the program to bring
parents/caregivers into the process. This involvement could be customised to
parent/caregiver availability.
3. VAEAI recommends that meetings over the KELP be conducted by teachers with a
member of the KEW.
7.4 Murray Valley Aboriginal Co-op Computer
Refurbishment and Training Program
Murray Valley Aboriginal Co-op ran a successful program refurbishing computers and
providing Koorie community members with training on how to use them. At the end of the
training the trainee receives the computer to use in their home. This type of program could be
adapted to any area for Koorie parents/caregivers who have an interest in learning more about
IT and cannot get access to training and materials. Based on the input from respondents to the
KEW survey, this kind of IT training has been successful with Koorie participants in the past.
7.5 Certificate I-III in Mumgu-dhal tyama-tiyt
VAEAI recommends the Certificate 1-III in Mumgu-dhal tyama-tiyt as a learning pathways
course for Koorie adults who are seeking to re-engage with education. The Certificate I
course is focused on literacy and numeracy skills and building confidence. Certificate II and
39
II builds on previous knowledge and includes pathways to employment in various industries.
The course is designed to be culturally inclusive and includes Koorie cultural studies.
A key feature of the course is the development of mentor skills and links with local
community members as students work to complete a small-scale project.
7.6 Echuca Parents and Learning (PaL) Program
The Echuca PaL program encourages family engagement with children’s learning,
developing parental understanding and familiarity with terms used in the school environment.
Parents are instructed each week on how to teach their children certain tasks, why particular
teaching processes are beneficial to their child and how these simple tasks are linked to
school learning.
While the program has clear educational benefits for children (improving pre-school literacy,
for example), the emphasis is on the role of the parent in the early development of the child.
It supports parents in assisting their children’s education in the home, and supports parents to
feel more confident in participating in their child’s education.
The Echuca PaL program is funded by the Department of Education, Employment and
Workplace Relations (DEEWR) under the Parent and Community Engagement (PaCE)
program. A strength of the program is that it is community based and run.
40
8 Summary of findings and
recommendations
Recommendations
Establish Cultural Hubs
Findings
Koorie parents/caregivers and members of
the Koorie Education Workforce have asked
for a focus on developing the capacity of
schools to be culturally inclusive.
Indigenous Cultural Awareness Training
(ICAT) Program
VAEAI has developed a Framework for
Embedding Koorie Cultures, and a Cultural
Hub model (see attached documents).
We have also included the ICAT program as
an example of a successful Cultural
Awareness training program currently being
delivered to government and non-government
agencies.
Promote and expand Wannik Tutorial
Assistance Program to include parent
involvement in the tutorial process
Koorie Parents/caregivers stated that want
tutorial assistance for their children
VAEAI recommends that the Wannik
Tutorial Assistance program be promoted
and expanded to meet Koorie parent need.
There is the scope to include parents in the
tutorial program and this should be
considered.
Murray Valley Aboriginal Co-op
Computer Refurbishment and Training
Program
Members of the Koorie Education Workforce
who participated in this research project
identified I.T training programs for parents as
having had a positive impact on parent
engagement.
Koorie parents/caregivers who participated in
this project also identified I.T training as
something they believed would be beneficial.
The Murray Valley Aboriginal Co-op
41
Computer Refurbishment and Training
Program provides a refurbished computer to
participants who complete a short training
course.
Certificate I-III in Mumgu-dhal tyama-tiyt VAEAI recommends the Certificate 1-III in
Mumgu-dhal tyama-tiyt as a learning
pathways course for Koorie adults who are
seeking to re-engage with education.
Echuca Parents and Learning (PaL)
Program
Koorie parents/caregivers and members of
the Koorie Education Workforce identified
school lingo as potentially alienating for
some Koorie families.
The Echuca PaL program assists Koorie
families with understanding terms used in the
school environment and provides assistance
to parents for teaching their children in the
home.
The program is Koorie community based,
which has been an important factor in its
success in attracting participants.
42
9 References
Adult Literacy Resource. National Centre for Vocational Education Research (NCVER) Australia,
2011.
http://www.adultliteracyresource.edu.au/AccessingLLNResearch
Australian Bureau of Statistics. (2006) Literacy and Lifeskills Survey
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sue%29?opendocument&tabname=Summary&prodno=4228.0&issue=2006%20%28Reissue%29&nu
m=&view=
Australian Curriculum and Assessment Reporting Authority (ACARA). Cross curriculum
perspectives, 2010.
http://www.acara.edu.au/cross_curriculum_perspectives.html.
Australian Vocational Education and Training: Student outcomes 2008. National Council for
Vocational Education Research, Canberra, 2009.
Bourdieu, P. ‘Cultural reproduction and social reproduction.’ In R. Brown (ed). Knowledge,
education and social change: Papers in the sociology of education, Tavistock, UK: Tavistock
Publications, 1973, pp. 71–112
Buckskin, P. et. al. Review of Indigenous Education Strategies: Supporting Indigenous
Students Through School. Prepared for Victorian Department of Education and Early
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