Abstract
This chapter describes and critiques, from the perspective of an Indigenous global scholar, the development and delivery of a series of degree courses of study designed to respond to the historical, social and cultural trauma consequent to colonial worldviews interfacing with Aboriginal Australian Peoples and the expressed need for healing – not a word commonly used in the academy. Indigenous pedagogical approaches have confronted the power and privilege of the academy, in a creative tension that has demanded negotiated space under principles of cultural safety and security. While that space was being negotiated (and continues to be), invitations to take our work to Timor Leste and Papua New Guinea, have provided opportunity to consider the international movement of Indigenous Peoples to negotiate place in the international academic domain, and for Indigenous Pedagogy to show its relevancy and transportability across cultures, with our near neighbours and others, who, while having diverse histories, often have similar worldviews.
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Notes
- 1.
In this chapter, I refer to the Aboriginal peoples as separate to the Torres Strait Islander Peoples of Australia, as my work has been across the diverse and distinct Aboriginal groups on the Australian mainland. When I use the words Indigenous peoples I am recognising the diversity of Indigenous nations as recognized by the United Nations Declaration of the Rights of Indigenous Peoples, at the international level.
- 2.
Grandmother of Ohiyesa also known as Charles Eastman, in Eastman, C. (1916). From the deep woods to civilization (p. 29). Boston: Little Brown and Company. http://www.archive.org/stream/deepwoodsto00eastrich/deepwoodsto00eastrich_djvu.txt. Accessed.
- 3.
Lifting the Blankets – The transgenerational effects of trauma in Indigenous Australia (p. 10). Ph.D., Queensland University of Technology, Brisbane.
- 4.
Published as the book: Trauma trails – Recreating song lines- the transgenerational effects of trauma in Indigenous Australia. (2002). Melbourne: Spinifex Press..
- 5.
The We Al-li modules were: Dadirri Aboriginal cultural and spiritual identity; Recreating the Circle of Wellbeing; Indigenous Counsellor Training; Trauma and Recovery; Loss and Grief group healing; Family Violence – Recovery; Positive Parenting; The Prun Managing Conflict; Working with Children prevention and healing from trauma; Working with Adolescents – suicide prevention and intervention; Addictions violence and spirituality; Men and Women’s Healing Recovery, and a double weighted Indigenous Research Theory and Practice unit.
- 6.
Dadirri Listening to one another – Miriam Rose Ungunmerr of the Ngagikurungkurr peoples of what is now called the Daly River in the Northern Territory, Australia.
- 7.
Ngagikurungkurr – dadirri – listening to one another in contemplative – reciprocal relationships: Pitjantjatjara kulini (listening), or pulgkara kulin tjugku (really (deep) listening, and wanting to listen): Bundjalung – gan’na hearing, listening, feeling, thinking, understanding: Gunmbayngirr – junga-ngarraanga miinggi – hearing, learning, understanding, knowing from the heart.
- 8.
Mollica, R. (2006). Healing invisible wounds – Paths to hope and recovery in a violent world. Nashville: Vanderbilt University Press.
- 9.
Townsend-Cross, M. (2003, May 1–4). Respecting children in education. Keynote address at Our Children the Future Conference, p. 4.
- 10.
Atkinson, J. (2003) – Atkinson, J. (2005). Trauma, trauma recovery & healing, Gnibi, Lismore, NSW.
- 11.
Townsend-Cross, M. (2003, May 1–4). Respecting children in education. Keynote address at Our Children the Future Conference, p. 5.
- 12.
Eastman, C. (1916). From the deep woods to civilization (p. 29). Boston: Little Brown and Company. http://www.archive.org/stream/deepwoodsto00eastrich/deepwoodsto00eastrich_djvu.txt. Accessed.
- 13.
Belgian philosopher Leo Apostel gathered a group of people from disciplines as diverse as engineering, psychiatry, psychology, theology, theoretical physics, sociology and biology to help define worldview.
- 14.
Nakata, M. (1998). Anthropological texts and Indigenous standpoints (Australian Aboriginal Studies no. 2. pp. 3–12).
- 15.
Batistte, M. (2002). Introduction: Unfolding the lessons of colonization. In M. Battiste (Ed.), Reclaiming indigenous voices and vision (pp. xvi–xxx). Vancouver: University of British Columbia Press.
- 16.
Martin, K. (2008). Please knock before you enter: Aboriginal regulation of outsiders and the implications for researchers. Ph.D. thesis, James Cook University.
- 17.
Ibid.
- 18.
Freire, P. (1970). Pedagogy of the oppressed. Continuum Publishing: New York.
- 19.
Freire, P. (1995). Pedagogy of the oppressed. New York: Continuum Publishing; Freire, P. (1992). Pedagogy of hope. Reliving pedagogy of the oppressed. New York: Continuum Publishing.
- 20.
Caroline Atkinson. (2011, June). Personal comment to me, after a difficult day within the academy.
- 21.
Newman, J. H. (1961). On the scope and nature of university education. London: J.M. Dent. (First published 1852)
- 22.
Mollica, R. (2006). Healing invisible wounds – Paths to hope and recovery in a violent world. Nashville: Vanderbilt University Press.
- 23.
Atkinson J. (2005). Trauma, trauma recovery & healing (p. 84). Gnibi, Lismore, NSW.
- 24.
Atkinson (2005) and Mollica (2006).
- 25.
Atkinson, J. (2008). Finding our relatedness stories: Psychology and indigenous healing practice. In: R. Ranzijn, K. McConnochie, & W. Nolan (Eds.), Psychology and indigenous Australians: Effective teaching and practice. UK: Cambridge Scholars Publishing.
- 26.
Ibid.
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Atkinson, J. (2014). Negotiating Worldviews: Indigenous Place in Academic Space . In: Mason, C., Rawlings-Sanaei, F. (eds) Academic Migration, Discipline Knowledge and Pedagogical Practice. Springer, Singapore. https://doi.org/10.1007/978-981-4451-88-8_4
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