Culturally Responsive Pedagogies for First Nations Learners
🖋️ Learning Through Reflection
In today’s classrooms, cultural responsiveness is not optional but is essential. First Nations students bring rich cultural traditions, languages and deep connections to Country. However, these strengths are often undervalued or misunderstood in mainstream schooling. Reflecting on Topic 3 and the Australian Curriculum’s cross-curriculum priority on Aboriginal and Torres Strait Islander Histories and Cultures, I now see that embedding these perspectives is not just about content, but about rethinking pedagogy, relationships and worldview (Australian Curriculum, Assessment and Reporting Authority [ACARA], 2025a).
Aboriginal and Torres Strait Islander Histories and Cultures Cross Curriculum Priorities graphic (ACARA, 2025b)
🌏 Understanding Country
A key concept that stood out for me is the First Nations understanding of Country as a living, relational entity. This contrasts with Western views that separate land from learning. For Aboriginal and Torres Strait Islander students, identity, learning and Country are deeply interconnected. Overlooking this can marginalise students who experience the world through a holistic, relational lens. Teaching that honours Country can include place-based learning or incorporating local stories and ecological knowledge. This resonates with the 8 Ways of Learning, an Aboriginal pedagogical framework that reflects how knowledge is shared and sustained within communities. For example, working with lessons from land and nature and connecting through the stories we share reflects the importance of both Country and oral traditions in education (NSW Department of Education, 2009)).
“As Janke et al. stated ‘Country is so much more than the land, seas and waters. It encompasses all living things and all aspects of the environment, as well as the knowledge, cultural practices and responsibilities connected with this.’” (Davidson et al., 2024)
🗣️ Language, Protocols and Pedagogy
Another interesting realisation was the impact of language and cultural communication styles.
Some students may use Aboriginal English or a traditional language, which may not align with Standard Australian English.
Without support, this can lead to disengagement or misinterpretation (USQ, 2025.).
Behaviours like avoiding eye contact or using silence might reflect cultural norms rather than lack of understanding.
NSW Department of Education. (2009).
These insights challenged my assumptions and pushed me to adopt a more flexible and culturally aware approach to teaching.
🔄 Yarning as a Pedagogical Tool
One strategy I plan to use in my classroom is yarning. Yarning circles promote respectful listening, dialogue and storytelling – values central to many First Nations cultures but will be an excellent task/ project reflection activity.
Graphic created by Dion Kingi. Logos from ACARA (2025)
Example of a Yarning Circle. (Scully Outdoor Designs, 2025)
This aligns with general capabilities such as Intercultural Understanding and Personal and Social Capability. As noted by QCAA (2018) and Cumming-Potvin et al., (2022), yarning encourages inclusion and trust and allows all voices to be heard.
📽️ Watch: How Yarning Circles Work – YouTube (2:08)
📽️ Setting up a yarning circle in your school (4:33)
🤝 From Tokenism to Transformation
Supporting First Nations learners requires moving beyond token inclusion.
It calls for genuine reflection, partnership with communities and ongoing learning.
I now recognise that being a culturally responsive educator means not only challenging my own assumptions but also working together to create learning that is equitable and respectful of Indigenous knowledge systems (O’Dowd & Heckenberg, 2020).
Indigenous knowledge traditions Info graphic by (The Australian Institute of Aboriginal and Torres Strait Islander Studies, 2022)
📚 References
Australian Curriculum, Assessment and Reporting Authority. (2025a). Australian curriculum: Aboriginal and Torres Strait Islander histories and cultures. https://www.australiancurriculum.edu.au/f-10-curriculum/cross-curriculum-priorities/aboriginal-and-torres-strait-islander-histories-and-cultures/
ACARA. (2025b). F-10 Curriculum | V9 Australian Curriculum. Australiancurriculum.edu.au. https://www.australiancurriculum.edu.au/f-10-curriculum/cross-curriculum-priorities/aboriginal-and-torres-strait-islander-histories-and-cultures?organising-idea=A_TSICP%2CA_TSIC%2CA_TSIP
Cumming-Potvin, W., Jackson-Barrett, L., & Potvin, D. (2022). Aboriginal perspectives matter: Yarning and reflecting about teaching literacies with multimodal Aboriginal texts. Issues in Educational Research, 32(4). https://www.iier.org.au/iier32/cumming-potvin.pdf
Davidson, E., Porter, L., Landau-Ward, A., Wensing, E., Kelly, M., & McNeill, D. (2024). Voicing First Nations Country, Culture and Community in Urban Policy. AHURI Final Report, 430 (FR 430), 16. https://doi.org/10.18408/ahuri5329001
O’Dowd, M. F., & Heckenberg, R. (2020, June 23). Explainer: What is decolonisation? The Conversation. https://theconversation.com/explainer-what-is-decolonisation-131455
NSW Department of Education. (2009). 8 Aboriginal ways of learning. 8 Ways; NSW Department of Education. https://www.8ways.online/
Queensland Curriculum and Assessment Authority. (2018). Yarning circles. https://www.qcaa.qld.edu.au/about/k-12-policies/aboriginal-torres-strait-islander-perspectives/resources/yarning-circles
The Australian Institute of Aboriginal and Torres Strait Islander Studies. (2022). Code of Ethics. AIATSIS Corporate Website. https://aiatsis.gov.au/research/ethical-research/code-ethics#modal-76358
USQ. (2025.). Topic 3. Engaging with diverse learners’ notes. University of Southern Queensland.
