RECONCILIATION IN EDUCATION: GUIDE FOR TEACHERS AND EDUCATORS
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WHAT ARE THE PROFESSIONAL EXPECTATIONS AND OPPORTUNITIES AROUND RECONCILIATION IN EDUCATION?
A focus on reconciliation, including one’s own ongoing learning, unlearning and relearning, is critical to the Australian teaching profession. Professional responsibility to promote reconciliation in education begins in early childhood education and care services, through primary and secondary years and into tertiary education and beyond into the workplace.
Mparntwe Education Declaration
Building on the 2008 Melbourne Declaration on Educational Goals for Young Australians, the 2019 Mparntwe Education Declaration specifically states that “Australian Governments commit to working in collaboration with the education community to support all young Australians to become…active and informed members of the community…who possess the knowledge, skills and understanding to contribute to, and benefit from, reconciliation between Aboriginal and Torres Strait Islander peoples and non-Indigenous Australians”. Teachers and Educators thus have a key part to play, within all education systems and settings, and in partnership with young Australians, families and carers, and the broader community, to advance such Goals towards reconciliation in education.
National Quality Standard (NQS)
The National Quality Standard (NQS) sets a high benchmark for early childhood education and care services. The Quality Areas of the NQS guide professional practice for early learning educators. In particular, NQS Quality Area 6 asks educators to make connections and engage with Aboriginal and Torres Strait Islander communities. It’s also important to recognise that reconciliation and engaging with Aboriginal and Torres Strait Islander peoples and perspectives are also relevant to all other Quality Areas.
Early Years Learning Framework (EYLF) and My Time, Our Place
The Early Years Learning Framework (EYLF) and My Time, Our Place Framework similarly requires educators in early childhood education and care settings to actively acknowledge the histories, cultures, languages, traditions, child rearing practices and lifestyle choices of Aboriginal and Torres Strait Islander families. This is also reflected in overarching vision for children’s learning in the EYLF and MTOP whereby “All children engage in learning that promotes confident and creative individuals and successful lifelong learners. All children are active and informed members of their communities with knowledge of Aboriginal and Torres Strait Islander perspectives.”
Australian Professional Standards for Teachers
All teachers are required to practice, evidence, and document professional learning aligned to the Australian Professional Standards for Teachers. By demonstrating the standards, educators can have maximum impact on the educational experiences and outcomes of Aboriginal and Torres Strait Islander and non-Indigenous learners alike. For example, Focus Area 1.4 ‘Strategies for teaching Aboriginal and Torres Strait Islander students’ requires teachers to purposefully provide pedagogical classroom strategies as best practice for teaching First Nations students, to design and implement effective teaching strategies that are responsive to the local community and cultural setting, linguistic background and histories of Aboriginal and Torres Strait Islander students. Focus Area 2.4 ‘Understand and respect Aboriginal and Torres Strait Islander people to promote reconciliation between Indigenous and non-Indigenous Australians’ requires educators provide opportunities for both First Nation and non-Indigenous students to develop understanding of and respect for Aboriginal and Torres Strait Islander histories, cultures and languages. Educators should consider the differences between the teaching strategies for Aboriginal and Torres Strait Islander students and teaching strategies for teaching about reconciliation.
Australian Curriculum
Throughout the Australian Curriculum’s eight learning areas and seven general capabilities are three cross curriculum priorities. Through the Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority, the Australian Curriculum reminds educators to provide opportunities for all students to deepen their knowledge of Australia by learning about the world’s oldest continuous living cultures. The Aboriginal and Torres Strait Islander Histories and Cultures cross-curriculum priority enables teachers to engage with First Nations peoples’ knowledges, experiences, values and perspectives. Through the successful implementation of these curriculum requirements, Aboriginal and Torres Strait Islander students will positively see themselves and their cultures reflected in their learning, and all students will appreciate that First Nations communities in Australia are strong, resilient, rich, and diverse.
The standards and frameworks above align with, and support, wider (inter)national policies and agreements, such as the Closing the Gap targets relating to Education and the UN Declaration on the Rights of Indigenous Peoples. See the information, ideas and resources within the Inclusive Policies and Curriculum Planning RAP Action pages on the Narragunnawali platform for additional support.
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WHY IS RECONCILIATION IN EDUCATION IMPORTANT?
ABORIGINAL AND TORRES STRAIT ISLANDER EDUCATION PRE-COLONISATION, AND THROUGH TIME
For teachers to build strategies that support educational opportunities and outcomes for Aboriginal and Torres Strait Islander students, it's important to understand how First Nations learners learn. Aboriginal and Torres Strait Islander education began far before 1788 and the introduction of colonial curricula and education policies, structures and systems. Successful and sustainable learning has occurred on Lands across Australia for tens of thousands of years, with First Nations histories, stories, knowledge, and Lore passed down through generations, resulting in the survival of the world’s oldest continuous cultures.
Just as Aboriginal and Torres Strait Islander identities, histories and cultures are diverse, so too are Aboriginal and Torres Strait Islander learners, and pedagogical practices. Prior to the impact of colonisation, education for many First Nations peoples was outside, on Country, rather than within the four walls of a classroom, and was largely based on an informal learning approach. Knowledge was shared through dance, art and storytelling. Learning was often achieved through observation and imitation and real-world experience. Verbal instruction was minimal, and information wasn’t written down. Learners mastered context-specific skills, in contrast to abstract learning contexts in western curriculums. Achievement was acquired through trial and error; students were given time and space to learn at their own pace. Learning was collaborative and more relational; everyone was a teacher – and everyone was a learner.
Engaging with Aboriginal and Torres Strait Islander pedagogical practices can also benefit all students and advance reconciliation in education today.
It is important that educators not only actively respect the longstanding and continuing significance of Aboriginal and Torres Strait Islander pedagogical practices, but also understand the historical and intergenerational impacts of colonisation on the educational experiences and of Aboriginal and Torres Strait Islander children, families and communities. Historically, the formal education system in Australia has served as a tool of colonisation. Aboriginal and Torres Strait Islander peoples, pedagogies and perspectives have been systematically excluded from, and silenced within, mainstream education institutions, policies and frameworks. As a result, generations of Australians have grown up with an inadequate understanding of Aboriginal and Torres Strait Islander cultures, and very limited awareness of the true histories of Australia. This history of institutional racism impacts learners’ academic self-concept, wellbeing, sense of identity, and attendance rates. For a national example, First Nations students from remote (or very remote) areas sitting and completing NAPLAN, written in Standard Australian English (SAE) in Year 3. Often learners have spoken up to 3 different languages with varying dialects and not seen SAE written down or heard it spoken until 5-6 years of age. It is integral teachers and educators model the skills and insight to all students to make a direct and informed contribution to reconciliation to improve wellbeing, academic success.
Researching First Nations peoples’ early experiences of non-Indigenous education approaches and systems can help teachers understand the hesitancy, discomfort and distrust some Aboriginal and Torres Strait Islander people feel toward educational institutions. For a brief introductory example, educators can engage with this NSW timeline from NESA or this national perspective from AITSL.
Impact of reconciliation in education
Reconciliation in education supports whole-scale approaches to wellbeing frameworks. AITSL’s Spotlight Wellbeing in Australian Schools (March 2022) states ‘There is a clear expectation that schools, systems and sectors should make wellbeing as important an issue as literacy and numeracy. This assumes a whole-school community approach where everyone shares ownership for fostering wellbeing’.
From findings in the Longitudinal Survey of Indigenous Children (LSIC), the external Evaluation of Narragunnawali has highlighted that students who attend schools that their parents know have a RAP are:
- Less likely to be reported to not want to go to school
- More likely to be reported as attending a school that understands their needs
- More likely to say that their school is good for them.
That is, “the results from the LSIC give prima facie evidence that the presence of a RAP in a school leads to better outcomes for Aboriginal and Torres Strait Islander children” [ibid]. More generally, in analysing RAP Reflection Survey data through time, there is also a very strong indication that “having a RAP is associated with an increase in regularly and confidently incorporating Aboriginal and Torres Strait Islander histories, cultures, perspectives and contemporary issues into curriculum planning and teaching”.
This demonstrates the very important role of the education system - and school and service leaders’ roles within it - in both:
- Giving young Australians the skills and insight to make a direct and informed contribution to the reconciliation process
- Encouraging teachers, educators and adult learners to critically engage in their own ongoing learning, ‘un-learning’ and ‘re-learning’ about Aboriginal and Torres Strait Islander histories and cultures.
According to The Importance of Reconciliation in Education literature review (2019), there are many diverse positive effects of reconciliation Including greater social interaction, reduced stress, improved productivity, and more positive views about society. Programs focused on reconciliation in education, such as Narragunnawali, support such positive effects.
The external Evaluation of Narragunnawali found those engaged with Narragunnawali feel that it has “increased [their] confidence in addressing reconciliation and driving meaningful change within their schools and early learning services. Engaging with Narragunnawali provides a formalised means of delivering students, staff and families with regular opportunities to engage with Aboriginal and Torres Strait Islander histories and cultures. Engagement with Narragunnawali also encouraged the forging of new relationships between schools and services, and Aboriginal and Torres Strait Islander communities”.
Learn more:
- Narragunnawali – Evaluation and Impact
- The State of Reconciliation in Australia (2016 and 2021 reports)
- Australian Reconciliation Barometer (2022 report)
- The Importance of Reconciliation in Education literature review
- Reconciliation in education: What we know and where we need to go Collaborate article
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WHAT IS CULTURAL RESPONSIVENESS?
To teach Aboriginal and Torres Strait Islander and non-Indigenous students effectively and drive a stronger future of reconciliation in and through education, teachers and educators must understand and commit to establishing culturally safe and responsive learning environments and experiences for all students. By establishing cultural safety, educators can effectively bring students’ identities to their learning.
According to the final report of AITSL’s Building a culturally responsive Australian teaching workforce project, “Teachers play a formative role in the lives of all Australian children – and so it is incumbent on each of us to advance the important work of reconciliation. We must be prepared to have uncomfortable conversations, to reflect on our unconscious biases, to acknowledge the great wrongs that occurred in our past, and to challenge ourselves to work towards a better future.”
Drawing on some of the recommendations from the final report, AITSL’s Indigenous Cultural Responsiveness toolkit provides teachers and school leaders with an Indigenous Cultural Responsiveness self-reflection tool, which can be used alongside an Indigenous cultural responsiveness framework and continuum to critically reflect on their current awareness, attitudes and assumptions in relation to personal culture and identity, and to carve out a pathway forward on the otherwise non-linear and lifelong journey of building cultural responsiveness. This may include processes of “unlearning” and “relearning”, challenging assumptions, and recognising that what has been taught in mainstream educational institutions about Aboriginal and Torres Strait Islander peoples, histories and cultures may be inaccurate or incomplete.
Given the importance of cultural responsiveness to reconciliation, and vice versa, it is essential that teachers commit to a focus on cultural responsiveness as part of their ongoing personal and professional development, and reconciliation journey. There is a requirement to explicitly teach all students about Australia’s true history, about Aboriginal and Torres Strait Islander peoples and histories, and about reconciliation, but there’s a second element of reconciliation which involves educators interrogating their own teaching and its impact on Aboriginal and Torres Strait Islander students. Understanding the term positionality and how your cultural identity, life experiences and the lens you view the world through influence the way you teach and share knowledge.
Reading critically and widely, and engaging with diverse media, including Aboriginal and Torres Strait Islander authored texts and engaging in Truth-telling opportunities within one’s local area are some great ways to understand and enact the continuing commitment to reconciliation and the professional practice obligations for educators.
Learning about local cultural protocols and students' individual cultural identities, expressions, and preferences can help support behaviour management relationships and high expectations. Furthermore, from a wellbeing and relationships perspective, consider engaging with the Be You resource Reflect, Respect, Respond: Protocols for culturally respectful engagement with First Nations communities to assist with authentic and respectful relationship building.
For further guidance see the information, ideas and resources within the following RAP Action pages on the Narragunnawali platform and watch the Narragunnawali Cultural Responsiveness for Staff RAP Action video:
Cultural Responsiveness for Students and Children
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WHAT DO YOU NEED TO CONSIDER BEFORE ENTERING THE CLASSROOM?
When embedding your professional requirements relating to reconciliation, and enacting cultural responsiveness, it is important to critically consider your positionality and role as a teacher/facilitator. That is, non-Indigenous teachers must provide/facilitate opportunities for students to learn about Aboriginal and Torres Strait Islander histories, cultures and perspectives but never take on the role of ‘cultural teacher’ and/or ‘teaching culture’.
When planning learning resources and activities focused on Aboriginal and Torres Strait Islander content and perspectives, and when interacting with Aboriginal and Torres Strait Islander learners and families, always follow advice from Aboriginal and Torres Strait Islander people involved in the curriculum planning or support of Aboriginal and Torres Strait Islander learners in your school or service. While neither prescriptive nor exhaustive, the considerations below may also be useful.
Acknowledgement of Country
A Welcome to Country is a formal welcome onto Land. Only Traditional Owners, or Aboriginal and Torres Strait Islander people with permission from Traditional Owners, can welcome visitors to their Country. An Acknowledgment of Country shows respect for the Traditional Owners. Non-Indigenous people and Aboriginal and Torres Strait Islander people who are connected to another place can give an Acknowledgement of Country.
Aboriginal and Torres Strait Islander students need to feel they belong in a school and community and educators must provide opportunities for them to participate in culture. However, when organising activities such as an Acknowledgement of Country, don’t expect every First Nations student to know how or want to present or talk publicly about cultures, families, histories or issues. Continue to check in and offer the opportunity to build on their strengths and ability to participate in extracurricular activities. It is both appropriate and essential to reconciliation to involve non-Indigenous students in acknowledging Country too, as a sign of respect to their First Nations peers and wider local Aboriginal and Torres Strait Islander community.
Cultural representation
If you are organising a meeting with an Aboriginal or Torres Strait Islander student or family, always provide opportunities for a cultural representative to be present. For example, Indigenous Education Workers or Aboriginal and Torres Strait Islander Education/Liaison Officers can work with Aboriginal and Torres Strait Islander students and families to support in these meetings. Having inclusive practices in place will support Aboriginal and Torres Strait Islander students, children and families and help build positive and respectful relationships. Consider approaching the leadership team at your learning environment if there is no Aboriginal or Torres Strait Islander representative. It is at the discretion of Aboriginal and Torres Strait Islander families if they would like a cultural representative and allow flexibility for families to bring external support like family, sister, friend etc.
Dreaming stories
Dreaming stories and spiritual practices are specific to individual First Nations communities. They are not ‘folklore’ or ‘mythologies’. Some stories are culturally sacred and non-Indigenous teachers are not to teach about them. To support more contextually relevant and respectful engagement with Aboriginal and Torres Strait Islander stories or knowledges, rather than seeking out Dreaming stories or sacred knowledges, teachers should look for knowledges and stories that have been actively shared by local communities with non-Indigenous peoples. Empathy and role play tasks
Empathy-style tasks, role playing, debates, or tasks that assume direct “experiential” learning are problematic. These may include writing from the perspective of a First Nations person, “how would you/someone feel?” or “walking in the shoes of…” type questions or role play activities. Some First Nations students and families may be directly or indirectly affected by historical and intergenerational traumas and engaging in these tasks can be confronting and (re)traumatizing. Non-Indigenous students not affected by experience may also find the learning activity confronting and traumatic. It may not be appropriate to expect all students to have the positionality or perspective needed to empathise with the historical-cultural content. The impact on non-Indigenous students is important, but not equivalent, and the way that non-Indigenous students may act when they feel confronted could reinforce the trauma experienced by Aboriginal and Torres Strait Islander students.
Be conscious of asking Aboriginal and Torres Strait Islander students to role-play or perform and engage in dramatic performance, music and songs about historical events. First Nations experiences, characters or perspectives shouldn’t be performed, spoken or sung by non-Indigenous students without the appropriate permissions.
Gender roles In education settings, our understanding of ‘gender roles’ is predominantly a Western understanding. In Aboriginal and Torres Strait Islander cultures, there are specific practices for specific gender roles. This includes Women’s Business and Men’s Business. An example of this is the use of the Didgeridoo or Yidaki, being a male only instrument, which can mean some First Nations women will refuse to handle the instrument. Be respectful and sensitive around specific gender-based cultural protocols – asking first is always best practice. .
Language There are over 250 Aboriginal and Torres Strait Islander languages (not one ‘Aboriginal Language’) across Australia. There are cultural protocols for teaching, learning or using Language both on and off Country. Consult with your local Aboriginal and/or Torres Strait Islander community and/or Language and Cultural Centre for guidance on understanding and actively respecting these protocols. Colonisation and past policies of assimilation, including systemic condemnation of Aboriginal and Torres Strait Islander language use and forced separation of children from their families, have impacted on the practice of Aboriginal and Torres Strait Islander languages. Some languages are being revitalised and Elders hold knowledge not ready to be shared. Not all Aboriginal and Torres Strait Islander people know their traditional language; be sensitive and considerate for communities whose Languages might be endangered, or 'sleeping'.
For further guidance, see the Narragunnawali Languages Resource Guide, the Talking the Walk webinar, and wider Aboriginal and Torres Strait Islander Languages RAP Action.
Remember also to focus on using respectful and inclusive language and terminology more generally, in your curriculum planning and delivery.
Local Aboriginal and Torres Strait Islander community engagement Having respectful reciprocal relationships with local Aboriginal and Torres Strait Islander community members is critical to establishing school as a place of belonging and relevance for First Nations learners. When educators acknowledge the histories and contributions of the community and respect their role in the lives and development of students, they provide a warm and culturally safe learning environment. Educators must also value the learning that happens out of the classroom and on Country. Aboriginal and Torres Strait Islander teachers and community members can support a collaborative approach to teaching and learning which successfully in engages First Nations and non-Indigenous students. See the Build Relationships with Community and Aboriginal and Torres Strait Islander People in the Classroom RAP Actions and always factor into budgets remuneration for community consultation, facilitation, etc. Remember that different families may have different experiences, values and cultural beliefs, even if they are from the same community, so it can be important to engage with diverse people and perspectives. Always be mindful of cultural load when engaging with community especially around significant dates for Aboriginal and Torres Strait Islander peoples. National Anthem and Australia Day Never force Aboriginal and Torres Strait Islander students to sing the Australian National Anthem if they don’t want to. Also understand the cultural, historical, personal, and emotional complexities regarding celebrating Australia Day/Invasion Day on January 26 for First Nations peoples. Keep this consideration in mind when engaging with the Teach about Days of National Significance and Celebrate Days of National Significance RAP Actions.
Relationships and high expectations Effective teachers build positive relationships and make authentic connections. Show interest in Aboriginal and Torres Strait Islander students’ lives and listen when they talk about their own identity, experience and perspective, but do not single out, or expect Aboriginal and Torres Strait Islander students to share their experiences or speak on behalf of all First Nations people. Demonstrate a willingness to negotiate and allow for flexibility around behaviour management strategies. Conflict can be inflamed by inflexibility and calmed through understanding and transparency. Include the cultural needs and interests of your students when supporting student behaviour.
Provide opportunities for Aboriginal and Torres Strait Islander students to be involved in planning activities to include diverse ways of knowing and learning. This can include sharing stories, metaphors and more narrative styles of engaging with learners. Show confidence in First Nations students as learners (and as teachers) and set co-constructed high and attainable learning goals. Provide opportunities for Aboriginal and Torres Strait Islander students to (safely) provide feedback on the curriculum and its delivery. Model learning and individually paced activities for Aboriginal and Torres Strait Islander students to support their autonomy. Implement diverse teaching strategies that suit students’ learning styles and needs while maintaining high expectations for learning and achievement. Encourage self-reflection with concrete, positive and immediate feedback to allow a sense of pride and confidence in themselves.
Sorry Business Sometimes when someone passes away in many Aboriginal and Torres Strait Islander communities, the whole community comes together to grieve through a process of cultural practices called Sorry Business. Know that Sorry Business may impact on your planning timeline and allow for understanding and empathy during assessment schedules and implementation of school policies. Discuss matters with curriculum lead teachers on how to best support First Nations students during this time.
Stereotyped portrayals Be wary of using written and visual content that represent Aboriginal and Torres Strait Islander people in a static ‘past’ context without acknowledging the diversity and dynamism of ongoing cultures and contributions. This helps to stop perpetuating stereotyped portrayals of First Nations cultures and histories. Clans and language groups are very diverse. Clan groups from the desert or coastline are not the same. See the Evaluating Resources Guide for further considerations about representation.
Tokenism Aboriginal and Torres Strait Islander identities and ways of knowing, being and doing are complex and diverse. Even if meaningful and respectful, a standalone learning activity (like in a yarning circle) does not always represent a holistic or ‘authentic’ experience of Aboriginal and Torres Strait Islander cultures, pedagogies and perspectives. Educators must contextualise both the learning opportunities and limitations of a given activity, and ensure that students are exposed to a range of other learning experiences relating to Aboriginal and Torres Strait Islander histories, cultures and contributions. See the Tackling Tokenism professional learning resource on the Narragunnawali platform for additional strategies towards including meaningful symbolic and practical classroom activities, and to address the way In which a fear of ‘tokenism’ can prevent teachers from taking action altogether. Traditional cultural and creative expression Traditional dance techniques and dance stories are gifted by Elders and knowledge holders and not all First Nations or non-Indigenous students are permitted to engage with or perform these. They should never be performed or presented in a tokenistic way and respect must be shown for all performers, including Aboriginal and Torres Strait Islander students, who are dancing and sharing their culture not just for entertainment. See the Narragunnawali Dance Resource Guide for further guiding advice.
Educators must be aware that traditional and continuing or contemporary visual art practices vary across Aboriginal and Torres Strait Islander Nations. Art is storytelling, it teaches morals, social order and Lore, and some stories are sacred to local places and communities. Artmaking styles should not be appropriated and educators should consider Indigenous Cultural and Intellectual Property rights (ICIP) when purchasing authentic resources for their learning environments. Seek prior permission and respect local cultural protocols when considering teaching/learning activities that use ochres and body paint, or traditional and ceremonial dress. Such items and expressions have significant cultural meaning and respectful approaches will ensure representation isn't inappropriate or tokenistic. See the Visual Arts Resource Guide and wider RAP Action for further guiding advice.
Truth-Telling When including potentially sensitive content in your curriculum, such as discussing Frontier Wars or massacre sites, be mindful and approach these lessons with compassion, caution, and with attention to age, stage, and cultural appropriateness. Include trigger warnings and always support First Nations students prior, during and after the lesson. When teaching about the historical events, use the principles of Truth-telling to guide you. Students and families may be directly or indirectly affected by historical and intergenerational traumas such as Stolen Generations experiences. Engaging in learning activities relating to such experiences can be confronting and (re)traumatising and teachers and educators must create a learning environment that provides cultural safety and respect. Other examples of topics that require educators to consider with caution are Aboriginal and Torres Strait Islander deaths in custody, Native Title and Land Rights, Racism, and local and systemic inequalities and inequities. Warnings and disclaimers
In some First Nations communities, hearing recordings, seeing images or the names of deceased persons may cause sadness or distress and sometimes offend against strongly held cultural prohibitions. Always use warnings and disclaimers when presenting images or speaking the name of deceased peoples. Include trigger warnings and always support First Nations students prior, during and after lessons that include potential sensitive content. Warnings and disclaimer protocols are diverse, research the local context to find suitable protocols, for example naming protocols differ across Countries and clans. -
WHAT NEXT? A RECONCILIATION ACTION PLAN
When educators champion reconciliation and fulfil the professional requirements within their pedagogical practice, Aboriginal and Torres Strait Islander students thrive and all students have opportunities to learn about, and be inspired by, First Nations histories, cultures, and contributions.
While ongoing learning is active, the next step in driving a holistic, sustainable approach to reconciliation is developing a Reconciliation Action Plan (RAP). A RAP is a formal commitment to reconciliation. It documents how schools or early learning services will strengthen relationships, respect and opportunities not only in the classroom (teaching and learning), but also around the school or service (the philosophy and activities within the wider school/service environment) and with the community (the partnerships that extend beyond the school or service gates). Schools and early learning services can develop a RAP using the Narragunnawali platform to register and extend on existing initiatives, or to begin their reconciliation journeys. To learn more about the Narragunnawali RAP development process, visit What is a RAP?
Watch Reconciliation Australia's video about developing RAPs in schools and services:
If your school or service already has a Reconciliation Action Plan, consider how this guide could support teachers (and wider staff who may not be on the RAP Working Group) to understand and contribute to the implementation of your RAP commitments. Indeed, Staff Engagement with RAP is one of the minimally required Actions within the Narragunnawali RAP framework, and all RAP Actions are supported by a suite of aligned professional learning resources for all staff to engage with. Staff are also encouraged to consider how the RAP Action-aligned curriculum resources can further add meaning to your reconciliation journey and for the Aboriginal and Torres Strait Islander and non-Indigenous students and children in your education setting.
Furthermore, check out the Who has a RAP map as a stimulus for establishing and engaging in wider professional learning and reconciliation networks with other educators in your local area or sector.
This Reconciliation in Education: Guide for Teachers and Educators has been developed to use with additional support resources found in the Reconciliation Teacher Toolkit.