Working Together: Module 4
Professional Skills for Intercultural
Leadership
Module 4 - Working Together
Professional
Skills
Intercultural Leadership
Page 1
for
Contents
Introduction ..................................................................................................................................... 2
Learning Outcomes .......................................................................................................................... 2
Module Topics .................................................................................................................................. 2
Managing Change ............................................................................................................................ 2
Change and Aboriginal Cultural Competency .................................................................................. 5
Change and Resistance .................................................................................................................... 7
A Six Stage Approach to Overcoming Resistance ...................................................................... 10
Problem-solving Tools to Support the Change Process ................................................................. 11
Ishikawa Diagram ....................................................................................................................... 11
Nominal Technique .................................................................................................................... 11
Six Thinking Hats ........................................................................................................................ 12
Group Activities to Facilitate Discussion and Change .................................................................... 14
Appendix One................................................................................................................................. 15
Case Study: Jandamarra ................................................................................................................. 15
Appendix Two ................................................................................................................................ 17
Case Study: Dinner Party Conversations........................................................................................ 17
References...................................................................................................................................... 18
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Introduction
Welcome to Professional Skills for Intercultural Leadership
As an intercultural leader some the greatest tools and skills you will need in your dilly bag will be
those to assist in change management. As an intercultural leader and teacher you will be required
to facilitate change at the personal level (yourself, students and colleagues) and at the institutional
or organisational level. In this module we explore a range of change management theories and
resistance. Resistance can be both an inhibitor and a constructive agent of change. At the end of
the module you will find several problem-solving tools to support the change process.
Learning Outcomes




Determine the reasons for resistance to moving into the intercultural space
Apply a range of problem solving models and develop strategies to build influence and
support a shift to an intercultural space
Identify strategies to take action with unfamiliar and changing circumstances
Initiate and facilitate intercultural learning in a range of contexts including the classroom
and general work environment.
Module Topics
The key topics for this module focus on change and resistance in the intercultural space:




Managing Change
Change and Aboriginal Cultural Competence
Change and Resistance
Problem-solving tools to Support the Change Process.
Managing Change
Invariably when people are faced with the prospect of change they experience a range of thoughts
and emotions. The idea of change challenges our present self, our status quo, our equilibrium.
Some people will find the concept of change to be something exciting and embrace many of the
aspects of change willingly. Others will become concerned and challenge the notion of change or
even avoid the topic as much as possible. Some people may see the expected change as a possible
threat to their personal security. People’s response to the notion of change is variable and
multifaceted, and is sometimes reactive. As educators working within an intercultural context it is
important to explore how students and colleagues respond to challenging ideas, and it is equally
important to examine how we might respond to students, and others. Reflective journaling (as
introduced in module one) is a good way to achieve and maintain a reflective practice. Talking
with colleagues and your support network can also be effective.
Experienced educators claim that when presenting knowledge and ideas that challenge the status
quo in relation to Aboriginal people they are often met with resistance. As explored in module
three ‘Intercultural skills for Facilitating Learning’, race is very much a part of our individual
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identity. When our ideas of self-identify are challenged through new perspectives and knowledge
it can be quite daunting. While we look at people’s responses to change in this module we will also
explore ideas and strategies that assist intercultural leaders and educators to minimise or
overcome resistance.
Much has been written on the topic of change and change management by health professionals,
anthropologists and sociologists, community developers and business managers, as change
presents major challenges to people in their personal lives and to the development and function
of organisations and the broader community (Waddell & Sohal, 1998; Hoffman, 2009; Nguyen,
2010; Flaherty & Stark, 2011). Change presents a number of challenges and questions for those
who are expected to change the way they think, act or feel about a given situation, idea or event.
Changing circumstances or contexts tests our ability to adapt, accommodate, accept or resist
change (Hoffman, 2009).
According to Schermerhorn et al. (2005) there are eight reasons for resistance when faced with
change and a person may be expected to experience any or all of these ideas and feelings:
1.
2.
3.
4.
5.
Fear Of the Unknown – what and why is change needed? What does it mean for me?
Lack of good Information – give me the facts and the truth!
Fear of loss of security – including failure
No reason to Change
Fear of Loss of Power – loss of control – I feel powerless and confused and have no control
over what changes!
6. Lack of Resources – Support systems/people - Who will be there to support me?
7. Bad timing – is it time for change?
8. Habit – how is this going to impact on my life?
In addition, Flaherty & Stark (2011) claim that another reason for resistance is when people have a
closed mind and an unwillingness to learn; they challenge the expectation of change with the idea
that ‘I know what I know and I don’t see why I have to learn more’.
In answering any or all of these questions it is important to respond with some diplomacy and
integrity, developing a rapport and a relationship of trust and respect with the person/s that are
being challenged to change. There are many stages that people go through and in many cases seek
to be guided. Fisher (2000-2003) sees eleven stages of transition as people are confronted with
the idea of change (Figure 1 below). Varying fluctuations between anxieties, happiness, denial,
fear, threat, guilt, disillusionment, depression, hostility, until gradual acceptance and the final
stage of moving on is achieved.
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4.
Fear
3.
5.
Denial
Threat
2.
6.
Happiness
Guilt
Change
1.
7.
Anxiety
Disillusion
11.
8.
Moving
Forward
Depression
10.
Gradual
acceptance
9.
Hostility
Figure 1: Eleven Stages of Transition (adapted from The Process of Transition © 2000-3 J M Fisher)
Whilst Figure 1 illustrates the transition process, Figure 2 (below) shows the typical breakdown of
attitudes towards change in a group of people. For those of you who have taught Aboriginal
studies to a mainstream audience, does your class dynamic reflect a similar makeup of change
agents, early adopters, fence sitters and resistors? Having an understanding of how people
respond to change can be empowering and assist you to remain calm in the face of resistors.
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Figure 2: Change Curve (adapted from The Academic Leadership for Course Coordinators Program
http://academicleadership.curtin.edu.au/course_coordinator/index.cfm)
Change and Aboriginal Cultural Competency
In 2011, Universities Australia document Guiding Principles for Developing Indigenous Cultural
Competency in Australian Universities stated that:
Indigenous cultural competence requires an organisational culture which is
committed to social justice, human rights and the process of reconciliation through
valuing and supporting Indigenous cultures, knowledges and peoples as integral to
the core business of the institution (Universities Australia, 2011)
While this significant and valued principle has since begun to be embedded in the organisational
culture of nearly every university across Australia, there are universities, which in consultation
with Aboriginal and non-Aboriginal stakeholders, have paved the way for change. These
universities have been at the forefront of meeting the challenges that such a remarkable and
important change presents.
Following 2005 saw an increase of units on Aboriginal cultures being taught across universities in
Australia (2011). Units that involved direct consultation with Aboriginal people and their
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communities as stakeholders provided a well-established foundation of culturally appropriate
knowledge and world views. This works towards mutually beneficial outcomes in a wide range of
areas in the broader society. In health, Aboriginal perspectives inform future health professionals
on culturally appropriate ways of being and working within Aboriginal contexts.
The transition process of changing ideas, attitudes and behaviours of students and colleagues who
represent the dominant non-Aboriginal population in Australia has met some challenges;
especially to the notion of changing the way non-Aboriginal people view the world around them;
how they act in accordance with culturally appropriate knowledge; and why a significantly small
proportion of Australia’s population (3%) should attract so much special attention (student
comment). The challenge is often not about we can’t do this, it is more a case of why should we do
this (student comments).
This brings the response as to how these questions of university students and the broader society
are answered? It is not acceptable, nor constructive, to take a dictatorial or authoritarian
approach, but rather to provide the essential tools, which are knowledge, empathy,
understanding, and the ability to critically think and discuss the issues, in order for students, and
others, to arrive at a constructive place. There is no ultimate destination in the learning journey
but a continuum of innovative and regenerative knowledges that are either held (sometimes
temporarily) in a cognitive wayside or that which moves toward a more substantial place of
motivational action. As ideas are posed and discussed people generally adjust their position to the
proposal. Whether that position is beneficial to the intended outcome, or stands in opposition to
the proposal, it is often dependent upon factors such as the power relationships of the presenter
and the recipient; the amount of information and the time it is presented and how it is delivered.
It is often how we discuss issues that determine the way people respond. By understanding the
process of change—as a change agent and intercultural leader—you can utilise the ‘early
adopters’ and develop strategies to counter resistance. Some examples of strategies to move
students and colleagues along the change continuum can be found as an appendix to this module.
Educators are in a very influential position in that they hold keys to knowledge and also more
power in the student/teacher relationship. The power relationship between teacher and students
also involves a partnership of mutual trust and respect that is pivotal to providing a secure, safe
and successful learning environment. The integrity, reliability and respectability of the educator
are an integral part of a student’s learning as they entrust their learning into the guiding hands of
the educator. In order to facilitate change, and respond to resistance, it is important for educators
to recognise and identify the stages of transition that people go through when faced with change.
It is equally important to recognise that not all people are opposed to change but are often
aligned to the same ideas and objectives being proposed.
Many, or all, of the stages of transition identified by Fisher (2000-2003) have been noted in
students where they have been challenged to complete a core unit on Aboriginal culture. Such
units challenge the perceived understanding and knowledge in relation to Aboriginal cultural and
health perspectives; requiring students to examine their own cultural worldview, racial and ethnic
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identity, and biases and to develop a greater understanding of Aboriginal cultures and the
importance this has in improved health outcomes. Students are required to examine their
approach and attitudes towards intercultural education through reflective practice and journaling.
Sufficient evidence exists to suggest that many students are challenged by a change to an
intercultural space and, therefore, experience significant stages of transition (Kotter 1996; Fisher
2000-2003; Nguyen 2010).
Change and Resistance
A certain amount of dissonance or difference of opinion occurs in the initial presentation of the
Aboriginal content to students. Dissonance happens in any interaction where one person
communicates a level of request or demand for change that is higher than the other’s level of
readiness for change (Miller & Rollnick 2002). Readiness for change is a significant factor in
students’ preparedness for engaging with the content. Therefore, while it is important to
recognise that dissonance can lead to resistance, it does not happen automatically. Preparation of
the person through discussion and the sharing of knowledge can dissipate levels of anxiety and
frustration towards change. The following table provides some explanation for resistance to
change.
Table 1: Reasons for Resistance
Reasons for Resistance
Cognitive:
Emotional:
Behavioural
 The devil I know is better than
 Ties with something or someone.
 What
what I don’t know
replaces the
 Connectivity and bonds of loyalty
old ways
 What are the risks if I do
to the old ways and people who
nothing?
follow them
 Give me a
model
of
 What are the risks if I change?
 Doubt
how it works
 Am I up to the challenge?
 Am I up to the challenge

I
won’t
 Do I have the skills and
 Do I have the skills and
support this
competence to deal with
competence to deal with
change
change?
change

I
will
 Do I have support – who will
 Do I have support – who
challenge
guide me through this
will guide me through
and question
process?
this process.
 Is this a good idea?
 Comfort Zone
 Hidden agenda
 Maintaining the status quo
 Why the change?
 Fear
 Who benefits
 what will I lose with the
change
 Who loses

If change is necessary
 Will it be a win-win
how will it impact on me?
situation?
Source: Fisher, 2005; Waddell & Sohal, 1998.
Not only do people experience certain fluctuations of ideas and emotions when being faced with
change, it is extremely important that in order to facilitate change the presenters are sensitive and
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mindful of how to respond to the challenging contestants. How and why change is necessary and
the process of changing ideas, attitudes, values and behaviours requires an approach that does
not diminish the experiences of the expected change but seeks to re-align the person within the
change. Mindfulness practice, reflection and developing your emotional intelligence are all
valuable tools for your dilly bag to manage reactive or resistant students and colleagues.
Rather than seeing a person as the problem and challenging them as such, it is far more beneficial
to engage the person as part of the change process rather than positioning people outside the
process. While time and the number of students may constrain the facilitation of a more relaxed
and informal classroom approach, a central key establishing rapport is to obtain some knowledge
or understanding of where the student is positioned, or where they are coming from.
Acknowledging the knowledge, skills, ideas and experiences that students arrive with to the
classroom is important in building a respectful relationship. Students’ experiences that are
dismissed, diminished or disqualified as being less real or unimportant undermine the potential for
collaborative, considerate and cooperative relationships. The same can be applied to colleagues.
Consultation as to what a person thinks in terms of how they can be a part of the process of
change is also a crucial consideration. In units addressing Aboriginal content it is best that
educators emphasise the significance of consulting with Aboriginal people in their communities
over proposed changes. It is, therefore, important to demonstrate this practice to students. In
doing so, educators uphold one of the major tenets of cross-cultural education and lay the
foundation for a constructive relationship with students. As the course progresses educators are
able to draw on the strengths, knowledge or skills of the person who has been contesting change
in the earlier stages. Posing the question what could or would they do with this situation does not
need to elicit an absolute answer but rather opens up a dialogue whereby significant aspects of
the response is discussed.
As a response to change, resistance is seen as the less desirable response to proposed changes or
the expectation of change. Resistance is predicated on the notion that some idea, some action,
some person/s or some event presents a potential threat to a past existence, a current situation or
a future position. Resistance is often perceived as confrontational, antagonistic, and an arena of
conflict. Rarely is it seen as a positive re-evaluation of the current state of affairs or as a challenge
to improve the way things are done. Resistance has the potential to present a plethora of
innovative ideas and energy.
Of course the concept of resistance is dynamic, depending on context, and at least, problematic as
we struggle to encapsulate what is resistance. Social scientists, psychologists, behaviourists and
philosophers have themselves resisted efforts to define what resistance is. At best we need to
contextualise resistance to a set of forces that stands in opposition to change. What determines
resistance and the forms of resistance lie within what is expected to change and for whom is
change beneficial.
Waddell & Sohal (1998) point out that people do not resist change per se, rather they resist the
uncertainties and potential outcomes that change can cause. Resistance can draw attention to
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aspects of change that may be inappropriate, not well thought through, or perhaps plain wrong
(Waddell & Sohal 1998). However, resistance can also be a motivating force or energy for
addressing apathy, submissiveness and compliance towards the status quo where the lack of
change results in stagnation and outmoded states of utility (Hoffman, 2009, p.196).
Where there is power, there is resistance (Foucault, 1978)
Much discussion exists in literature around the relationship between resistance and power
differentials. People who feel powerless to control change or influence outcomes often build
resistance to the authority that enforces change. It is proposed that the greater the power exerted
over people the greater the resistance exhibited when the decisions of the powerful are not seen
to benefit the greater good. Resistance is part of a response to changing conditions or contexts
where the potential for greater benefits to people across a wider spectrum are not evident, or
when there are little or no benefits specifically for any one individual.
In a context of differential power relationships, resistance refers to intentional,
and hence conscious, acts of defiance or opposition by a subordinate
individual or group of individuals against a superior individual or set of
individuals. (Seymour, 2006, p.305)
Resistance is situated within a cultural hegemony, where cultural dominance supports a
representation of unchanging beliefs and values as a position of majority consensus, while
simultaneously validating societal transformations that uphold the dominant political and
economic structure of the majority, at the expense of minorities. People respond or act when their
cultural dominance is challenged and the way they view and experience life is perceived to be
under threat by an alternative view or way of doing things is proposed.
Resistance for some individuals is not always a conscious act or thought, but an encoding of
compliance and acceptance embedded in cultural hegemony. People think they are expected to
react when something stands in opposition to cultural norms. They believe and rely on the
information and knowledge embedded in the dominant cultural code. While our cultural
understandings are often important codes that we live and are guided by, enculturation or cultural
encoding has the potential to set up the primacy of cultivating ethnocentrism. Seeing one culture
as superior to another has the potential to create problems for effective intercultural exchange
and respectful intercultural relationships. In being confined to an ethnocentric view of the world
people may find the task to review, revise, or revisit (that is to consider, adapt, adjust, adopt,
accommodate or change) their cultural perspectives as overwhelmingly daunting when faced with
the prevalence of broader societal views. People struggle with the idea to resist cultural hegemony
in itself, with various notions such as Goliath is too big why fight it; it suits me not to resist; if you
can’t beat them join them! It is seen to be easier to stay with the status quo and to resist change.
Some people may see this as acting (or not acting) with a closed mind and this may be the case in
some instances. However, the power of enculturation and peoples’ proclivity for needing to feel
included in the dominant culture can override the desire to step outside their comfort zone or
area of familiarity. Nonetheless, as actors/individual agents within society overall, we view
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representations of beliefs and values of the dominant cultural practice as something that we
accept, react to, adapt to, accommodate or change.
A Six Stage Approach to Overcoming Resistance
Different characteristics of people play a part in how people respond to change. If resistance is
evident, Schermerhorn et al. (2005) claim that there is a six stage approach to overcoming
resistance and involves developing strategies that assist in the process.
1. Facilitation – discussion as to why change is necessary and what are the advantages and
challenges they face. Provide emotional and material resources for people adjusting to change
(Kotter, 1996 cited in Schermerhorn, Hunt et al. 2005)
2. Education - assists people to understand the context of change and inform people of the
historical, political, economic, social and cultural environments that have contributed to the
current situation.
3. Involvement – involve people in the discussion of the issues, the possibilities and challenges
that change represents. Empower people to be agents of change.
4. Negotiation – what are the incentives for those who are required to change?
5. Manipulation – you influence people and they influence others.
6. Coercion – explicit and implicit use of authority to get people to accept change – it would be
more beneficial if this is the least and last action required or necessary. The greatest path of
resistance is enforcement.
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Problem-solving Tools to Support the Change Process
In this section a variety of decision tools are described which may assist the intercultural leader in
the change management process. Some of which can be adapted for use in the classroom.
Ishikawa Diagram
Visit
Wikipedia
to
find
out
about
the
Ishikawa
Diagram
(http://en.wikipedia.org/wiki/Ishikawa_diagram). The Ishikawa Diagram is also known as the
Fishbone Diagram and is a pictorial method for illustrating perspectives on an issue and for
deepening understanding. It was developed by Kauro Ishikawa (1969). The Ishikawa Diagram is a
useful way for mapping potential sources or causes of a problem (for example resistance to
Aboriginal content), and then investigating each one in more depth, with the aim of coming up
with some resolution.
Figure 3: Ishikawa Diagram or Fishbone
The problem is specified at the right end of the diagram or backbone. The possible causes of the
problem are drawn as bones off of the main backbone. The intercultural leader/educator can use
the team/students to brain storm possible sources/causes to build the bone structure of the
diagram. If as much specificity as possible is used to detail the problem, the process and the
engagement between educator and student will be more meaningful.
The intercultural leader would facilitate this process with his/her team/classroom who would
present the problem. The team would then explore root causes of the problem and possible
actions. From the information obtained from this analysis, a change process may then follow as
the group works towards implementing action to eliminate the root problem.
Nominal Technique
In trying to build consensus, the intercultural leader can apply the nominal technique to obtain
agreement on a change process. Students/colleagues are invited to participate in the experience
which is managed by a chairperson. Once everyone is briefed on the issue or change initiative that
needs to be explored, individuals write down their ideas. Once everyone has completed their
written responses, one by one, everyone provides their ideas which are written on flip charts or
sticky notes (which can then be moved around). You could, for example, ask your class to explore
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an issue related to Aboriginal health and ask them as future professionals how they might address
the issue.
Only one person speaks at a time as they share their idea and no one is allowed to say anything
until all ideas are up on the flipcharts or sticky notes. This prevents egos or people in positions of
power to influence the generation of ideas. It may take several rounds until all ideas are
exhausted. Typically only one idea is shared at a time.
Once the ideas are all made public, duplications are removed and each item is then assigned a
number. The group then decides which are the most important and rank orders the ideas (this is
why sticky notes are great as they are movable). Once the ideas have been ranked ordered, the
group can focus on the top priorities, for example, top 5 or top 10.
The Nominal Technique can be used by an intercultural leader to solicit ideas about the change
process in a more structured manner than just having individuals participate in a group. The
technique allows for quieter and perhaps more reflective participants to share their ideas as these
may be lost by more vocal, extroverted types.
Six Thinking Hats
Edward de Bono developed his thinking model called the Six Thinking Hats in the 1980s. It is a very
celebrated model that is very useful for structuring individual or group thinking and for promoting
creativity during the change process. There are 6 hats which represent a specific way of thinking.
Everyone puts on the same coloured hat during the thinking process and aligns their thinking
accordingly. By structuring the thinking process in this manner, an intercultural leader can reduce
'ego's and power' in the process because everyone is required to 'think' in the same manner.
The group works through the discussion in the sequence listed below. At each phase, everyone
wears the same coloured hat, and can literally or metaphorically put on the hat. Once the
discussion is completed under the colour of the hat, the group then moves on. The process
facilitates creativity and thinking and can move a group forward during a change process.
Summary: Six Thinking Hats
Hat
thinking
White
facts, figures and objective information
Red
emotions and feelings
Black
logical critical thoughts
Yellow
positive constructive thoughts
Green
creativity and new ideas
Blue
overview and control of the other hats
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If an intercultural leader was to apply the Six Thinking Hats to Minnecon and Brannigan (cited in
Armstrong & Weyden, 2005), call for “National Sorry Day” to be changed to the “National Day of
Healing – for all Australians”, we would see the following examples of thinking under each hat
within the group.
White
The terrible impact of the forced
removal of Aboriginal and Torres Strait
Islander
children
is
irrefutable.
Between approx. 1910 and 1970 it is
estimated that one out of three or one
out of ten ATSI children were removed
and the policies have effected one or
more generations within families.
Red
My feeling is that to change the name
of National Sorry Day would be more
inclusive and acknowledges that
although the forced removal of children
has primarily impacted on ATSI families
it effects the whole Australian psyche.
Black
If we don't address the broader impact
of the Stolen Generations Australia will
have no peace and intergenerational
pain and suffering will continue as well
as poor health outcomes.
Yellow
This is an opportunity to be more
inclusive and in keeping with
reconciliation; it is less divisive.
Green
Could we look to other countries for
models to address past injustices as a
way to heal and move forward? This
could be an opportunity to rethink how
we commemorate and acknowledge
pain and suffering caused by past
government policy.
Blue
Overall the general feeling is this might
be a good idea. What does the ATSI
community feel about this? How should
this be done and what should the
consultative process look like?
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They argue that the stolen generation(s) cannot heal in isolation and that it requires the healing of
the wider Indigenous community. They continue to state that healing among Indigenous
Australians depends on, and contributes to, healing in the non-Indigenous community as well.
Armstrong & Weyden (2005) recognised that it is time for health professionals to look beyond the
deficit model that views the poor health of Aboriginal Australians as being about them (Indigenous
Australians) and see that we need to look at ourselves, our society and our health care system.
They also saw a growing strength of support in changing Australian attitudes towards Indigenous
health. This involves a partnership between Aboriginal and non-Aboriginal Australians that is
mutually sustainable and beneficial, improving health outcomes and life opportunities for
Aboriginal Australians and equipping health professionals who provide health services to
Aboriginal people and their communities with culturally appropriate knowledge and skills.
Intercultural leaders can use the Six Thinking Hats methodology to move a group through an
exploration process during the change cycle while managing some of the interpersonal dynamics
which emerge, particularly when someone is offering a 'yellow hat' idea and someone criticises it
because they are wearing a 'black hat'.
Group Activities to Facilitate Discussion and Change
There are many different activities that you can draw on to facilitate discussion in your tutorial
group. Many activities used in this module are case studies, brainstorming and group discussion.
Case studies are useful as a learning activity because the:
methodology is heuristic: instead of providing the knowledge, the facilitator
creates the conditions for self-guided learning within the group. He/she presents
a problematic situation, a situation as a problem to be solved, for which no solution
is given. Learning results are made from reflection and the common sharing of
experiences. Case Study learning therefore complements other theoretical or
descriptive methodologies of learning about public participation. (Cipast undated)
A case study is participatory activity that has proven effective for group discussions. The two case
studies that will be used in this module are: Jundamarra: Criminal, Outlaw or Freedom Fighter
(Appendix One) and The Dinner Party Conversation (Appendix Two). Both Case studies provide a
short synopsis of a particular situation and then poses several questions which the group is
required to discuss and answer, providing a rationale for the response.
Brainstorming is very good as an ice breaker and an opener to a topic or difficult concepts.
Brainstorming is also useful to find out what people know about a topic. When applying
brainstorming there is no right or wrong answer and everything is written on the whiteboard. Do
not question why someone has said something, write it up and discuss later when going thru the
brainstorm. If you question someone about what they have said or suggest that this is not what
you are looking for, this response has the potential to shut the brainstorm down as members can
feel unsafe and choose to stay silent.
Group discussions are very participatory and can generate a range of different responses. They
can be a safe way to discuss difficult and sensitive subjects and feedback to the group as a whole.
Group discussions are useful when you have a large group of eight or more people. You can divide
the group into four. Less than this forms a group in itself.
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Appendix One
Case Study: Jandamarra
Criminal, Outlaw or Freedom fighter
The following is adapted from:
1. Kimberley Australia Travel Guide, (2006-2001), The Story of Jandamarra retrieved 17th June
2012 from: http://www.kimberleyaustralia.com/story-of-jandamarra.html
2. The Jandamarra Project (2011), Jandamarra the Man, retrieved 17th June 2012 from:
http://www.jandamarra.com.au/jandamarratheman.html
Jandamarra is a legend of the Bunuba people who was also known as Pigeon. He grew up in
Bunaba country in the Kimberley in the Oscar and Napier Ranges. (1)
When Jandamarra was growing up European settlers were opening up large parts of the
Kimberley. In the process Aboriginal people were driven from their lands, or worse, rounded up,
deprived of their freedom and forced to work on the newly established cattle stations. They also
could not hunt on their land like they used to so the only alternative for food were the new
animals the settlers had brought in. (1)
If Aboriginals were caught spearing the sheep or cattle of the settlers, they were chained around
the neck, marched to Derby, and forced to work there in chains.
Jandamarra is remembered as a great warrior, and as a clever and courageous leader who
defended Bunaba country against overwhelming odds. He is also remembered as Jalgangurru, a
man bestowed with spiritual powers that flowed from the timeless law of the country, who could
disappear, transform into a bird and shield himself from deadly weapons. (2)
Jandamara grew up on the frontier; a time of violence and great upheavals. He was only in his midtwenties when he was gunned down, but in his short life he created a legacy that will never be
forgotten. (2)




Jandamarra was born around 1873. At about the age of 11, he and his mother came in from
the bush to live on Lennard River Station, one of the earliest pastoral stations in the Kimberley.
(2)
Jandamarra became a strong horseman, a crack shot and a competent English speaker. But
after this first taste of station life, he returned to join the Bunuba still living a traditional life,
outside the control of the stations. (2)
During this time he was caught up in a police raid, and served time in Derby in jail for sheepstealing. (2)
Returning to his country, he worked at Lillimooloora Station with Bill Richardson. When
Richardson joined the police force, Jandamarra became his tracker. As a tracker, he helped the
police capture many of the Bunaba ancestors – his own people who were taken away in chains
to distant gaols, many never to be seen again. It was in this period that he became known as a
reckless womaniser who flouted the kinship and skin laws. (2)
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Jandamarra’s close but uneasy friendship with Richardson came to a dramatic end. In late 1894
the pair succeeded in capturing a group which included most of the senior Bunuba leaders and
elders. (2)
During the night of October 31 1894, Jandamarra shot Richardson, armed the Bunuba people
and began a guerrilla campaign against the European invaders. (2)
Jandamarra’s first major act of war was a direct confrontation – the battle of Windjana Gorge
on November 16, 1894 – between 30 armed police and a large group of the Bunuba in which
he was very badly wounded. (2)
Jandamarra recovered, but the appalling and indiscriminate reprisal killings of Aboriginal
people throughout the Fitzroy River valley led him to develop different tactics where the
Bunuba began to target property, crops and stock. They harassed and ‘stalked’ the pastoralists
without causing human casualties. In this way they tied down the progress of pastoral
expansion for over three years. (2)
Jandamarra developed an almost superhuman reputation amongst white settlers and police
for his ability to elude them. (1,2)
Jandamarra was finally tracked down and killed on April 1, 1897 when the police brought in
another Aboriginal tracker, Mingo Mick, who had equally legendary powers. (2)
Practical Learning Activity
Group Discussion
Jandamarra: Criminal, Outlaw or Freedom Fighter?
Discuss Jandamarra’s story from both the perspective of:
1.
Being a criminal and/or outlaw
2.
A Freedom fighter
Taking into account what you have learnt about resistance and change do you
think Jandamarra was a resistor or change agent or both?
Provide a rationale for your answer.
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Appendix Two
Case Study: Dinner Party Conversations
Practical Learning Activity
Group Discussion
A student studying Indigenous studies holds a dinner party with her husband and friends.
The conversation turns to Aboriginal people and a number of myths and assumptions are
made:
•
•
•
One guest says she does “not understand why Aboriginal people can’t take care of their
houses and smash them up all the time. Other people don’t do it so why should they be
able to get away with it?”
Another guest agrees and adds “everyone knows they all drink and are out of control
with alcohol perhaps that is why they do what they do”.
A third guest says “why do they insist on being treated differently, they should just
assimilate into Australian society like other cultures and just be done with it”.
The student “defends” Aboriginal people.
The rest of the party guests hold different ideas and opinions.
Questions:
Discuss the responses of the three guests and identify the following:
1.
2.
3.
4.
Attitudes and beliefs present in the responses.
Values operating in the responses.
Identify some responses that you could make to these guests.
What do you think the student is feeling in this situation?
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