Assimilation Policies of Indigenous Children
History is prevalent with events of flagrant or overt human rights violations. Australia known as a culturally rich nation is not immune to the occurrences of the acts of injustices. The period of 1910-1970 witnessed several Indigenous children to be forcibly segregated from their families because of diverse government policies. Recognized as Stolen Generation to wide range of people, these sections of children mostly below the age of five were segregated from their own families based on the decision of Australian government who perceived an unconstructive future of these children (Mcintosh, 2015). The forcible removal of children belonging to Indigenous children had been regarded to be integrated into the policy of Assimilation. These assimilation policies primarily targeted children who were exhibited greater degree of flexibility towards white society than Indigenous adults (Paradies, 2016). The following essay evaluates the event of the Stolen Generation and its impact on the lives of Indigenous communities living in Australia. The paper has been divided into two vital parts whereby the first half provides comprehensive insights of Stolen Generation and the way educators developed an understanding of the conjectures of Stolen Generation. The second half of the essay emphasizes on the role of educators in providing knowledge to children engaged in the education area of early childhood.
The Assimilation policies of Indigenous children based on the Whites’ perceptions and ideologies believed that these sections of segregated children would obtain enhanced understanding and knowledge if have been efficiently absorbed by the White families. Children were estranged from their families and further obligated to adopt cultural ideologies and values acknowledged by the Whites (Funston & Herring, 2016). These children however exhibited greater degree of incompetence in speaking their traditional languages or further referred to themselves by the names given to them by their parents. Parker & Milroy, (2014) revealed that major proportion of children were placed in institutions from where they could only receive or experience extensive level of neglect, disregard and severe abuse. While on the other hand, certain sections were adopted by White families across the regions of Australia. This led to the impact on both the families and children that have been sensed by many in recent times as well (Crotty, 2018). Author explored the facts that forcible removal of children created critical amount of apprehension, grief, and suffering for the Indigenous families which can be felt today. Children in the perspective of the Aboriginal and Torres Strait Islanders culture were perceived as sacred and their kinship systems further ascertained that communities remain highly integrated (Seran, 2015). Thus being segregated from kin and witnessing severe abuse and neglect of children had been of immense desolation and devastation for the Indigenous communities across Australia.
Impact of Forcible Removal of Children on Families and Communities
Furthermore, critical elimination of generations of young children caused immense disruption and hindrances to the sharing of knowledge, values and oral cultural ideologies between generations (Wall, Higgins & Hunter, 2016). These disruptive knowledge transfers thus resulted to the critical loss of cultural knowledge and ideas. Seran, (2015) observed that wide range of children arising from the Stolen Generations undergone immense level of anguish and sufferings associated to extensive degree of physical, psychological as well as sexual abuse while living under state care. Children of Aboriginal origin, on being compelled to abandon their own cultural ideologies and standards typically developed a sense of shame within themselves as they had been compelled to adapt new identities (Parker & Milroy, 2014). However in certain situational contexts, these segregated children were enforced to believe the death of their biological parents thus resulting to them to remain unaware of their true identities, parents and families as well as homelands.
The intergenerational trauma experienced by the Indigenous communities of the Stolen Generations has been approved by several medical specialists who critically observed the intense level of incidence of post-traumatic anxiety, apprehension depression and suicide among the individuals who have been greatly impacted by the policy (Wall, Higgins & Hunter, 2016). Furthermore, the expel of adult Aborigines to institutes, camps and missions were fundamentally intended in order to compel the Indigenous people to capably acknowledge as well as adopt both the economic and cultural principles and ideologies of White society by abandoning their own distinct cultural values and perceptions. Freemantle et al., (2015) stated that the impact of these past forcible segregation and removal practices of Aboriginal children both at an individual and collective level has been immeasurable. It has been noted by Funston & Herring, (2016) that major proportion of Indigenous communities experienced critical effects due to this violent and compelled removal of one or more children across generations thus resulting to severe consequence on the cohesion of broad range of Aboriginal communities.
While there can be witnessed no vital systematic investigation on the impact of the compelled or forcible segregation of Indigenous children, accurate records of distressing and shocking impacts have been reflected in the National Inquiry into the Separation of Aboriginal and Torres Strait Islander from their Families (1997) (Paradies, 2016). The testimonies reveal that over 535 people belonging to Indigenous communities had been segregated from their families during their childhood or had family members who were separated from their families. Certain evidences from books on the Aboriginal communities such as “Between Two Worlds” by Ian S. McIntosh explore that the fundamental purpose of this assimilation legislation as well as policies relied on the absorption of children into the society of the Whites (Mcintosh, 2015). However the impact of these events critically harmed the children who had been forcibly segregated from their own families, parents and communities along with the successive generations who would pertain to undergo such sufferings and trauma. Though there can be witnessed various individual divergences in the response to the trauma and suffering, for the major section of evidences to the Inquiry, the impact of forceful segregation of Indigenous children has been profoundly immobilizing (Funston & Herring, 2016). Testimonies reflecting the narratives and consequences of Assimilation practices of children further signified that the critical alienation from their sense of Aboriginality had an adverse impact on the sense of identity and value of children as they develop their maturity amongst the White society and attain cultural insights (Crotty, 2018). On the other hand Parker & Milroy, (2014) hold the opinion that a certain section of forcibly removed children have received immense love, affection and dignity from their adoptive families and successfully attained comprehensive understanding of their Aboriginal heritage and ideologies. However, the impacts of the segregation or removal policies continue to resonate through the generations of Aboriginal families and communities as the trauma has been innate by new children in multifaceted ways through the means of parenting practices, behavioural issues, aggression, apprehension and poor mental health condition (Miller, 2018).
Loss of Cultural Knowledge and Intergenerational Trauma
Furthermore it is imperative that modern educators working with Indigenous children and communities exhibit a tendency to obtain inclusive understanding of the impact of the distressing record of the Stolen Generations (Swain, 2016). The disgraceful forcible removal policies have act consequentially in intergenerational and vague trauma and further remain extensively insightful to the domain of Indigenous people. Thus educators while providing knowledge to Indigenous people within the context of culturally protected, dignified and suitable manner necessitates attaining high level of cultural competence (Funston & Herring, 2016). Modern educators furthermore have efficiently developed a dedicated association and have been distinctive as well as reliable in terms of the processes of psychological involvement before aiming to shed light on the past apprehension and traumas of the Indigenous communities (Somerville & Power, 2015).
At this juncture, it is significant to note about the explanations offered by educators, teachers on the approaches to be implemented while dealing with government, disbelieve and the historical record regarding Stolen Generations which has been prevailing in the minds of the people belonging to Indigenous families. This as per the perspective of a specific section tends to have an unconstructive impact on parents as well the educators who develop equal level of integration with children (Somerville & Power, 2015). However these factors have been signified as critical barriers towards the involvement for certain families but have been working within the community modified perspectives and tend to make families and educators highly at ease with early childhood educational areas. It is highly critical to note the extent of removal or segregation had posed severe impacts on all facets of the lives of the victims belonging to Indigenous communities (Miller, 2018). While a specific section has been seeking to attain knowledge and ideas of their true identity, the considerable section had been incapable in succeeding as parents thus resulting to substance abuse and aggressions.
Being educators integrated in early childhood areas of education, attaining the conjectures and ideas related to loss of identity and distinctiveness of the victims of the Stolen Generations (Grace et al., 2017). Furthermore, educators must essentially focus on improving the level of education of children as they are mostly being nurtured by service providers, labourers or members of Stolen Generation. However, because of the unfortunate rearing of children early childhood educators providing knowledge to children must emphasize on enhancing the level of education of these children. Service providers and educators furthermore has provided explanations dealing with Indigenous communities in order to influence families of the advantages of children in attaining knowledge through early childhood education as well as care services. It has been observed Pacini-Ketchabaw & Taylor, (2015) that educators further explicated that their Indigenous communities which suffered from the intricacies of Stolen Generation have been acknowledging the open avenues for early childhood education because of the development in the perspectives of Aboriginal families towards early childhood education facilities.
Role of Modern Educators in Providing Knowledge to Indigenous Communities
At this juncture, it is important to understand conjectures underlying Narragunnawali: Reconciliation in schools and early learning which is an essential program to aid early learning educational services in Australia in order to develop situational contexts (Humanrights.gov.au. 2018). This program further intends to foster an enhanced level of knowledge and pride in the Indigenous communities’ history of the Stolen generation, culture, values as well as contributions. Thus these programs along with its free accessibility have facilitated the understanding of early educators to proficiently seek reliable and practical approaches to introduce reconciliation initiatives in play schools or within the community (Funston & Herring, 2016). Narragunnawali fundamentally intends to serve contributory role to the five dimensions of reconciliation and understanding in Australia such as race relations, fairness and equity along with unity, institutional acceptance as well as historical acceptance of the Stolen Generation. Furthermore, with all the essential resources, educators and teachers are acknowledged to obtain the importance of all the supporting material before expanding similar forms of ideas and knowledge to young children. It is of high importance for early childhood educators to establish a comfortable and reliable situational context before introducing any types of learning resources to young children (Humanrights.gov.au. 2018). These resources further confer the conjectures, ideas and themes of Stolen Generations which might further pose sensitive impacts on the learners as well as educators and specifically the young generations of Indigenous families.
Furthermore, while providing early childhood education to children, educators must establish environment constituting ground rules because of the highly sensitive nature and attributes of the content associated to the Stolen Generations (Miller, 2018). The immense intensity of the nature of the events of Stolen Generations establishing effective classroom ground rules with young children prior to expanding knowledge is identified as an essential step in creating a safe and protected environment. These approaches can further facilitate in the development of mutual dignity as well as understanding within young children belonging to Indigenous communities (Somerville & Power, 2015).
Conclusion
To conclude, it can be stated that improved or enhanced early learning experiences can essentially aid all children of Indigenous families to achieve beneficial gains in their lives. Focusing on the narratives and accounts of Australia’s Stolen Generation, the primary accountability towards Indigenous Australians requires being crucial and maintaining a sustainable emphasis on entrenching Indigenous perspectives in early childhood education domain, initially with educators and at the later stage through the young children and their families. Thus drawing a direct connection between the work of educators and teachers in the field of early childhood education and the prospective for enhanced outcomes for young Indigenous children is recognized as immensely fundamental. An enhanced initiation towards educational services especially in early childhood education can raise a vital divergence for wide range of Indigenous children along with their families and communities.
References
Crotty, T. (2018). Beyond Genocide: a comparative analysis of the elimination of Australia’s Indigenous and Torres Strait Islander people. NEW: Emerging scholars in Australian Indigenous Studies, 2(1), 32-37.
Freemantle, J., Ring, I., Arambula Solomon, T. G., Gachupin, F. C., Smylie, J., Cutler, T. L., & Waldon, J. A. (2015). Indigenous mortality (revealed): the invisible illuminated. American Journal of Public Health, 105(4), 644-652.
Funston, L., & Herring, S. (2016). When will the stolen generations end?: A qualitative critical exploration of contemporary’child protection’practices in Aboriginal and Torres Strait Islander communities. Sexual Abuse in Australia and New Zealand, 7(1), 51.
Funston, L., & Herring, S. (2016). When will the stolen generations end?: A qualitative critical exploration of contemporary’child protection’practices in Aboriginal and Torres Strait Islander communities. Sexual Abuse in Australia and New Zealand, 7(1), 51.
Grace, R., Elcombe, E., Knight, J. A., McMahon, C. M., McDonald, J., & Comino, E. J. (2017). Early childhood development over time for a cohort of Australian Aboriginal children living in an urban environment. Australian Journal of Educational and Developmental Psychology, 15, 35-52.
Humanrights.gov.au. (2018). TEACHING ABOUT THE STOLEN GENERATIONS. Retrieved from https://bth.humanrights.gov.au/sites/default/files/documents/BTH%202017_Fact%20Sheet_Teaching%20About%20the%20Stolen%20Generations.pdf.
Mcintosh, I. (2015). Between two worlds: essays in honour of the visionary aboriginal elder, David Burrumarra. Dog Ear Publishing. pp. 50-135. Available from https://books.google.co.in/books?id=Lw9HrgEACAAJ&dq=Between+Two+Worlds:+Essays+in+Honour+of+the+Visionary+Aboriginal+Elder,+David+Burrumarra&hl=en&sa=X&ved=0ahUKEwih-sykk6HdAhXHZSsKHYpBDngQ6AEIJjAA.
Miller, M. G. (2018). Embedding Aboriginal and Torres Strait Islander perspectives. Pedagogy+: The Art of Teaching, (3), 50-51.
Pacini-Ketchabaw, V., & Taylor, A. (2015). Introduction: Unsettling the Colonial Places and Spaces of Early Childhood Education in Settler Colonial Societies. In Unsettling the Colonial Places and Spaces of Early Childhood Education (pp. 11-28). Routledge.
Paradies, Y. (2016). Beyond black and white: Essentialism, hybridity and indigeneity. In Handbook of Indigenous Peoples’ Rights (pp. 44-54). Routledge.
Parker, R., & Milroy, H. (2014). Aboriginal and Torres Strait Islander mental health: an overview. Working together: Aboriginal and Torres Strait Islander mental health and wellbeing principles and practice. 2nd ed. Canberra: Department of The Prime Minister and Cabinet, 25-38.
Seran, J. (2015). Australian Aboriginal memoir and memory: a stolen generations trauma narrative. Humanities, 4(4), 661-675.
Somerville, M., & Power, K. (2015). The fence as technology of (post-) colonial childhood in contemporary Australia. In Unsettling the Colonial Places and Spaces of Early Childhood Education (pp. 73-88). Routledge.
Swain, S. (2016). Enshrined in law: Legislative justifications for the removal of Indigenous and non-Indigenous children in colonial and post-colonial Australia. Australian Historical Studies, 47(2), 191-208.
Turner, A., Wilson, K., & Wilks, J. L. (2017). Aboriginal community engagement in primary schooling: promoting learning through a cross-cultural lens. Australian Journal of Teacher Education (Online), 42(11), 96.
Wall, L., Higgins, D. J., & Hunter, C. (2016). Trauma-informed care in child/family welfare services. Australian Institute of Family Studies.
Order an Essay Now & Get These Features For Free:
Turnitin Report
Formatting
Title Page
Citation
Outline
