EDFD528 Social and Cultural Contexts of Development and Learning
How effective is a ‘learning styles’ approach when teaching Indigenous students?
Nearly ten years into the twenty first century, Aboriginal and Torres Strait Islander people remain
the most disadvantaged Australians. Originally a tool for exclusion and cultural denigration,
education is now seen as an important means of improving Indigenous circumstances. In an effort to
address the disparity between Aboriginal and non-Aboriginal performance and participation in
formal educational settings, research has looked into the possibility of culturally ascribed learning
styles. This essay looks at both sides of the debate that surrounds the notion of a ‘learning styles’
approach to teaching Indigenous students and endeavours to determine its appropriateness.
The nature of Aboriginal education in Australia has often reflected the gross ignorance and
intolerance of a westernised society. Up until recently education was guided by the misconception
that Indigenous Australians suffered from a ‘cultural deprivation’ or ‘deficit’ which had the effect of
impoverishing their cognitive and linguistic ability (Tripcony, 2000, p.4). Remedial programs were
implemented at a national level, hoping to compensate for this ‘deficit’. Educators were eager to
accept this model as it shifted accountability away from institutions and their representatives and
onto the life style, culture and community of Indigenous people (Eckermann, 1987, p.57).
Fortunately, this approach is no longer considered acceptable. Cultural difference is now recognised
as a valid and positive concept and is believed to determine the preferred ‘learning style’ of
individuals. Gibson defines ‘learning style’ as ‘the consistent pattern of behaviour and performance
by which an individual approaches educational experiences’ (1993, p.44). According to ‘learning
style’ theorists people of the same culture have common learning style patterns and characteristics.
In an effort to improve educational achievement, a number of studies have been carried out which
aim at identifying the ‘Indigenous Australian learning style’.
A major proponent of the ‘learning styles’ approach is Christie (1985). Christie believes that cultural
practice has led to Aboriginal children learning through processes of socialisation which contrast
significantly with capitalist formal education. He defines three differences between Indigenous and
non-Indigenous learning. Firstly, Christie (cited in Gibson, 1993, p.48) notes that in Aboriginal
education, the role of language is reduced. Secondly he states that this predisposes Aboriginal
children to think and perceive in a way that is not constrained by the serial and verbal nature of
westernised thinking. Finally he concludes that all the learning that is necessary for participation in
some Aboriginal cultures can be learnt in the day to day activities of that particular group, rendering
formal education redundant. From observations of one Indigenous group of children, from the
Yolngu community in central Arnhem Land, Christie infers that Aboriginal children are passive
participants who tend to favour learning inductively rather than deductively (cited in Stewart, 2002,
p.15).
Another supporter of the ‘learning styles’ approach, who also worked with the Yolngu people is
Harris (1977). After conducting an intensive study, Harris identified five major ‘informal learning’
strategies of Indigenous learners. These include learning through observation and imitation rather
than through verbal instruction; learning through personal trial and error rather than
demonstration; learning through real-life activities as opposed to practice in contrived settings;
mastering context-specific skills in contrast to abstract understandings and; learning in ways that are
person orientated rather than information orientated (cited in Hughes et al, 2004, P.255-256).
Student ID: S00084453
EDFD528 Social and Cultural Contexts of Development and Learning
In a book that consolidated a number of theories about the ‘learning styles’ of Indigenous students,
including both the work of Harris and Christie, Harrison (2008) made a number of generalisations
about Aboriginal and Torres Strait Islander learners. Amongst Harrison’s conclusions are the ideas
that Indigenous students work better in groups, that problem solving and inquiry based learning are
unsuccessful methods of teaching, that Aboriginal students lack initiative and engage in the
classroom in a passive rather than active way, and that many Indigenous students are not confident
with higher order questions.
As with any educational theory that depends upon gross generalisations, the ‘learning styles’
approach has come up against much opposition. The greatest danger lies in taking specific examples,
such as those presented by Christie (1985) and Harris (1977), and applying them as general cultural
traits across the diversity of Australian Indigenous people and their life experiences in differing
social, economic and geographical situations (Stewart, 2002, p.16). One cannot ignore the great
diversity that exists amongst Aboriginal and Torres Strait Islander people. ‘There is not now, nor has
there ever been, such things as the Aboriginal culture, or the Torres Strait culture’ (Tripcony, 2000,
p.8). To disregard difference is to stereotype Indigenous students and deny them of an individual
identity.
Guild (1994) presents a number of accepted conclusions about culture and learning style which
provide further evidence for the theory’s inappropriateness. Guild’s first point is that ‘students of
any particular age will differ in their ways of learning’, suggesting the relevance of individual learning
processes over a shared cultural model (p.18). Secondly, advocates of the approach downplay the
innate aspects of learning (nature), preferring to focus on the impact of culture (nurture) (p.19).
Guild (1994) also states that ‘learning styles are neutral’ and every style can be used successfully, but
can also become a barrier if overused or applied incorrectly (p.19). Finally, the ‘learning styles’
approach also fails to take into consideration both observational and data based research on
cultures which found that ‘within a group, the variations among individuals are as great as their
commonalities’ (Guild, 1994, p.19). Therefore no one particular learning style can be attributed to all
individuals within a group.
A study carried out by Kleinfield and Nelson (1991) found little evidence to support the claim that
adapting instruction to suit the learning style of a cultural group will increase student achievement.
Although Kleinfield and Nelson were dealing with Native American’s, their findings are pertinent to
the ‘learning styles’ debate. While they agree that there may be distinct Indigenous learning
patterns they found that there were only three studies empirically testing the proposition that
instruction adapted to Native American’s learning styles would increase academic success. Of these
studies only one saw an increase in achievement. Interestingly, the study found that although there
was improvement amongst the Indigenous students, the Caucasian group subjected to the same
culturally adapted teaching method saw a greater rate of improvement, thus calling into question
the conclusion that the instruction was effective because it was ‘culturally adapted’ (Kleinfield et al,
1991, p.8).
The concept for ‘learning style’ theory has been beneficial in recognising and valuing diversity.
However care must be taken in emphasising that a study of ‘learning styles’ is more appropriately a
study into the modes of learning and teaching preferences of individuals instead of cultures.
Pedagogically related concepts, such as Gardner’s theory of ‘multiple intelligences’, is perhaps a
Student ID: S00084453
EDFD528 Social and Cultural Contexts of Development and Learning
more suitable way to address the notion of difference (Stewart, 2002, p.16). Eckermann (1987)
asserts that teaching strategies and characteristics found to be effective for Aboriginal students
should be utilised by any good teacher, regardless of who their students are. Teachers have a
professional commitment to all their students, Indigenous as well as non-Indigenous, to meet
diverse learning needs, and to deeply value each person’s individuality.
Over the past thirty years a number of steps have been taken towards reducing the many
disadvantages facing Aboriginal and Torres Strait Islander Australians. As a part of this move towards
equality, educational theorists have explored the possibility of culturally ascribed ‘learning styles’.
These theorists developed a number of generalisations about Indigenous learners which aimed at
improving academic success. Despite the good intentions of the ‘learning styles’ approach to
Aboriginal education, this essay notes the dangers in ignoring the great diversity within Indigenous
Australian culture. While the learning style debate is valuable for the contribution it makes in
creating an awareness of trends in how students learn best, it is equally important for educators to
acknowledge the integrity and uniqueness of each individual.
Reference List:
Christie, M. (1985). Aboriginal perspectives on experience and learning : The role of language in
Aboriginal education. Victoria: Deakin University.
Eckermann, A. (1987). Learning styles, classroom management, teacher characteristics and rural
urban Aboriginal people: Some thoughts. Discourse 7(2), 55-67.
Gibson, S. (1993). Culture and learning: A divisive link. The Aboriginal child at school 21(3), 43-51.
Guild, P. (1994). The culture/learning style connection. Educational leadership 51(8), 16-21.
Harris, S. (1980). Milingimbi Aboriginal learning contexts. Phd dissertation: University of New
Mexico.
Harrison, N. (2008). Teaching and learning in indigenous education. Victoria: Oxford University Press.
Hughes, P., More, A. & Williams, M. (2004). Aboriginal ways of learning. Adelaide: Flinders Press.
Kleinfield & Nelson (1991). Adapting instruction to native American learning styles. Journal of cross
cultural psychology 22(2), 273-281.
Stewart, J. (2002). The relevance of the ‘learning styles debate’ for Australian indigenous students in
mainstream education. The Australian journal of Indigenous education 30(2), 13-18.
Tripcony, P. (2000). The most disadvantaged? Indigenous education needs. Retrieved September 2,
2009, from the Educational Resources Information Centre (ERIC) database.
Student ID: S00084453