Bennelong Society Conference 2002: Celebrating Integration

Indigenous Education at Australian Catholic University: A Spiritual Journey

Nereda White

Although we have seen significant growth in the number of Indigenous people attending university in recent years,(1) the outcomes are still unsatisfactory, with lower progression and completion rates than for other Australian students. This has raised many questions about the barriers, both personal and institutional, that Indigenous students encounter in their attempts to educate themselves. But it also raises concerns about whether we are meeting the full needs of Indigenous students and whether universities should be placing more emphasis on both the spiritual as well the intellectual growth of their students.

The discussion about what place spirituality plays or has the potential to play in the education of Indigenous people has brought a new dimension to the story of Indigenous participation in higher education. In exploring this issue, my paper today is framed around the following points:

• That education is a spiritual journey;
• That universities should be places of holistic learning where students are seen as whole people with mind, body and spirit;
• That the notion of success or failure is different for Indigenous people; and
• That universities must listen to the voices of Indigenous students.

To illustrate how the links between spirituality and education can be achieved, I will draw from my personal experience working at Australian Catholic University, McAuley campus in Brisbane.

Spirituality and education

What is spirituality ? ... and how does it fit with education in both the traditional and modern sense?

There are no clear definitions of spirituality, although in the past the term has been often associated with religion. Yet spirituality is not the same as religion. In the contemporary world, where new notions of spirituality are being explored and expressed, there are accepted differences between spirituality and religiousness.

Spirituality is the essence of a person's being. Spirituality is who we are. It is tied to the individual's worldview. It can encompass many things such as religion, identity, heritage, culture and so on. For each person, spirituality is different, although there are many groups who share common spiritualities. For example, if we look at Aboriginal and Torres Strait Islander peoples, we recognise the deeply spiritual aspects of the culture, the relationship with land and sea, with the animals and with each other.

Spirituality plays an essential role in allowing individuals to discover purpose in their lives. As Canda (1980) puts it, it is 'the total process of human life...the person's search for sense of meaning and purpose through relationships with other people, the nonhuman environment, and the ultimate reality'. Spirituality motivates the individual towards higher levels of achievements and self awareness.

A number of educators today are exploring the relationship between spirituality and learning and argue that education should include a spiritual dimension. Tisdell (2001) talks about the importance of the role of spirituality in higher education, particularly in regard to culturally relevant education and emancipatory education. This has implications for the education of Indigenous students who are still under-represented at tertiary level. If we accept that spirituality is one of the ways that people construct knowledge and meaning, then it follows that there must be an inclusion of spirituality in higher education. This means in both the course content and in the learning environment, so that whilst we are educating the student intellectually, we are also nurturing the body and spirit.

It is also clear that we need to rethink past notions of religion and spirituality, including the traditional separation of spirit and intellect. We must remember that in traditional Aboriginal society, education took place within a spiritual framework which was governed by the Dreaming. All individuals knew and understood their obligations, rights and responsibilities. The learning of a task or a skill, a song, dance etc. was not done in isolation but as an holistic experience which encompassed the physical, intellectual and spiritual.

When Europeans came to this land, they introduced a system of education which was at odds with the Aboriginal worldview and cultural practices. Children were sent to school for formal learning, mainly for employment purposes, and were separated from the older members of the community. Religion was considered a separate subject to the learning of other subjects. The tension between the two ways of education, coupled with the ill-treatment of Indigenous people at first contact and beyond, has led to the alienation of Indigenous people from a predominantly white Western education system---an education system which has largely been unsupportive of traditional Indigenous approaches to learning because they do not acknowledge the connectedness between spirituality and education.

At Australian Catholic University, we believe strongly in nurturing the spirit of our students and ensuring that our Indigenous students have the opportunity to grow spiritually, as well as intellectually. As a public university, ACU is open to all Australians regardless of race, colour, creed or religion and brings to higher education a unique Catholic mission. A part of that is to encourage graduates who are competent, ethical, with a developed critical habit of mind, but just as importantly have 'an appreciation of the sacred in life and a commitment to serving the common good' (ACU Mission Statement). The spiritual and intellectual development of the human person has been expressed as a prime goal of the Catholic University (Sheehan).

For myself as an Indigenous person, it is the fostering of spiritual growth which is the most important aspect of learning. I have to say that, over the past 6 years, I have seen and appreciated the interconnectedness of spirituality and learning which brings out the best in Indigenous students and staff. I myself have experienced spiritual growth which I now see as integral to my growth as a learner and educator.

It is my belief that because Australian Catholic University has embraced the spiritual needs of its students, it has become a national leader in Indigenous education. This has come about because they listened, and continue to listen, to the voices of Indigenous communities, Indigenous students and Indigenous educators. ACU does not have as broad a range of courses as some of the other universities, but what they do, they do well.

There are approximately 269 Indigenous students studying across all campuses of the University. ACU is a multi-campus university with campuses in Brisbane, Sydney, Melbourne, Canberra and Ballarat. There are three Indigenous Support Units---Weemala in Brisbane, Yalbalinga in Sydney/Canberra and Jim-baa-yer servicing Melbourne and Ballarat campuses. Like Indigenous Support units in other universities, Weemala, Yalbalinga and Jim-baa-yer provide academic, personal and cultural support to ACU Indigenous students as well as assist with teaching and research at the university.

In addition to providing support to Indigenous students, ACU is also committed to training quality teachers to work with Indigenous students in the community. It is one of few universities in Australia that require Bachelor of Education students to undertake a compulsory subject in Aboriginal and Torres Strait Islander studies. Students enrolled in this subject must attend formal lectures but also participate in a community engagement program whereby they visit Aboriginal and Torres Strait Islander community organisations.

ACU also provides pathways for Indigenous people to undertake teacher training in a way that acknowledges their family and community responsibilities and emphasises Aboriginal and Torres Strait Islander culture and ways of learning. This is achieved through courses expressly developed for Indigenous students and I will use these as an example of how spirituality and learning are brought together.

The University offers courses that are specifically designed to meet cultural, social and academic needs of Indigenous students. In addition to study in curriculum and professional subjects, students participate in Cultural Studies and Indigenous Spirituality. These subjects are considered just as important as the others, as they affirm the identity of the students, allow them to further explore their culture and to develop understandings of their personal journey as an Indigenous person.

The Indigenous-specific courses are funded under the Commonwealth IESP 'away-from-base' program and are delivered in a mixed mode combination of face-to-face block Residentials together with distance study. They are:

• Diploma in Aboriginal and Torres Strait Islander Education
• Diploma in Business Administration (Aboriginal and Torres Strait Islander studies)
• Bachelor of Education Primary (Aboriginal and Torres Strait Islander Studies)
• Bachelor of Education Secondary (Aboriginal and Torres Strait Islander studies)

At McAuley campus, there are approximately 80 students studying in Residential programs. Students from all over Queensland come to the campus twice a semester from places like Thursday Island, Cairns, Mt. Isa, St. George, Thargomindah, Cloncurry and Roma. There are also a small number of students from interstate (Alice Springs, Whyalla, Boggabilla, and Sydney).

An important part of their educational life relates to Spirituality on campus---the importance of creating sacred spaces and opportunities for spiritual growth.

Previously, I talked about what spirituality is. In addition to the formal study of Indigenous cultures and Indigenous spirituality, students at ACU McAuley are given many opportunities to practice spirituality and to share their culture with other non-Indigenous students. ACU has designated the last week in July each year as Indigenous week. Across all campuses, all students are encouraged to participate in the celebrations. In Brisbane these included cultural activities, dancing, a kup murri(2) and the showing of Rabbit Proof Fence with a Guest Speaker from Link Up.(3)

These are not unusual as many universities have similar events. However, what is important are the less obvious but just as important ways of making campus life more inclusive of spirituality. Such things include regular liturgies with Indigenous content; recognition of those events that are important to Aboriginal and Torres Strait Islander people (NAIDOC week, Sorry Day, Anniversary of the High Court Decision on Native Title); valuing Indigenous students at all times of the year; recognition of the Indigenous staff and support units as integral, not marginal to the university; and inclusion of Indigenous perspectives in course content. These are experiences that grow the individual emotionally, intellectually, and spiritually.

The educational journey of the Indigenous student begins long before they enroll. Their life experiences are the foundation for the learning that they will undertake at university and contributes to both their intellectual and spiritual growth. Many Aboriginal and Torres Strait Islander people are mature-aged with a variety of life experiences.

They bring to their studies a rich life of learning that is often unique, and despite past educational disadvantage, there is strongly evident a determination to succeed. Indigenous students have a strong sense of community which is supported by their own cultural understandings. They also have enormous family, community and work commitments. Undertaking university study is not only an opportunity but also another step in life's journey of learning. Many Indigenous people see education as an important way of gaining better control over their lives and recognise the benefits from gaining a good education. In a recent study by, White, Doring, Kennedy and O'Neill (2002), a group of ACU Indigenous students suggested that the benefits from study included:

• Progress towards a formal qualification;
• Satisfaction with knowing that you have completed something significant;
• Individual achievement and personal growth;
• Ability to navigate the complex systems of society;
• Better standing in the community; and
• Family and community benefits.

However, the question must be asked 'Is this success?' The notion of success for Indigenous people contrasts with the current outcomes-focus employed by education systems where success is measured in terms of course completions. Whereas, success for Indigenous people might mean:

• Getting an education (I am a university student)
• Growth in knowledge (Now I can...../I know how to)
• Completion of some level of study---a pathway
• Learning things that might help their children, families, communities
• Encouraging someone else to start studying/change their life
• Achieving something for themselves (I showed I could do it) and others (I wanted to show my kids, I could do it)
• Growth in Self-esteem and self-confidence
• Gaining a qualification
• Doing the graduation thing ('getting that piece of paper')

Both the benefits for Indigenous people as well as definitions of success outlined above, suggest that spiritual growth must go hand in hand with intellectual growth. Educational institutions such as universities have a role to play in supporting the success of Indigenous people on their life journey. These might include:

• Recognition for life experiences (not just things that can be measured);
• Holistic support (academic, personal, cultural and spiritual);
• Commitment to the spiritual dimension of education of the individual;
• Providing a curriculum and learning environment which is spiritually inclusive and culturally relevant;
• Opportunities for voice and reflection though student forums, class discussion; social gatherings; assessment; student representations; cultural activities
• Cultural awareness training for all staff (academic and general)
• Flexible programs (workloads, completion requirements)
• Recognition of past educational experiences and present issues that impact on study e.g. 1800 for students in rural communities
• Redefining success and failure from an Indigenous and spiritual perspective

In conclusion, I want to return to where I started. Education is a spiritual journey. When education is impoverished by the lack of the spiritual dimension, it does not allow us to reach our full potential as human beings and to reach higher forms of human consciousness. The challenge is for higher education institutions to engage in new conversations about spirituality and education, in particular how to support student's intellectual, emotional and spiritual growth. For Indigenous students this is merely a return to traditional ways of learning, living and being, a way that is undeniably a better way for all.

Endnotes

1. The number of Indigenous students commencing higher education doubled between 1989 and 2001. In the five years from 1996 to 2001 the number of Indigenous students in undergraduate education has risen by 15.8 per cent (from 4 919 to 5 697) and in postgraduate education by 12.2 per cent (from 638 to 716). (Nelson, 2002)
2. Kup Murri is a traditional way of cooking food under the ground. Meat and vegetables are wrapped and slowly oven-roasted on hot coals.
3. Link Up is a community organisation that was set up to reunite Aboriginal people who were forcibly removed, with their families.

References

Canda, E., 'Conceptualising Spirituality for Social Work: Insights from Diverse Perspectives', Social Thought, 14, page 30, 1980.

Hinterkopf, E., 'Defining the Spiritual Experience'. Excerpted from Integrating Spirituality in Counseling: A Manual for Using the Experiential Focusing Method, American Counseling Association, 1998.

Nelson, B., Higher Education at the Crossroads, Department of Education, Science and Training, Canberra, 2002.

Sheehan, P. 'Some special challenges facing a contemporary Catholic university', The Australasian Catholic Record, Volume 79, April 2002, pages 131-139.

Tisdell, E. Spirituality in Adult and Higher Education, ERIC Digest, 2001.

White, N., Doring., A., Kennedy, J., and O'Neill, H. 'Australian Indigenous Learners: A journey of success'. Paper presented to the Australian Indigenous Education Conference, James Cook University, Townsville, July 2-4, 2002.