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CHCIC511A: Implement and promote inclusive policies and practices

Support the development of inclusive practices in the service

Contents

Plan and implement programs that reflect inclusive principles and value diversity

What are inclusive principles?

Programs reflecting inclusive practices and diversity

How can we plan and implement inclusive programs that value diversity?

Avoiding the ‘tourist’ approach

Develop and implement anti-bias philosophy, policies and procedures

Legislation

Developing a written philosophy, policies and procedures

Communication and consultation

Developing a policy

Construct the environment to convey images of diversity among children and families

Learning about the child

Implementing an inclusive program

Communicating in cross-cultural situations

What about celebrations?

Involving Aboriginal and Torres Strait Islander children in learning

Use information about the range of different abilities, cultural values, beliefs and child-rearing practices to guide child-care practices

Cultural values and beliefs

Gathering information from families

Provide information to others about inclusive principles

Providing information to staff or colleagues

Regularly identify, evaluate and develop inclusive practices

2 Diploma of Children’s Services: CHCIC511A: Reader LO 9366 © NSW DET 2010

Identify any current practices which allow bias and develop strategies to address bias

How we can develop critical thinking?

Developing strategies that address bias

Diploma of Children’s Services: CHCIC511A: Reader LO 9366 3© NSW DET 2010

Plan and implement programs that reflect inclusive principles and value diversity

What are inclusive principles?Anne Paul (2001) states that anti-bias principles in an early childhood service require that the service:

• reflects the diversity of the local community and country in which we live• is concerned with including all children and families in all aspects of the

program, whatever their background.

You may have noticed that Paul uses the term ‘anti-bias’, instead of ‘inclusive’. The use of this term is quite common and the two terms are interchangeably used.

The concept of ‘inclusive practices’ provides a framework for bringing inclusion to life.

Inclusive practices are the things we do every day to make it possible for children to be successfully included in children’s services.

Are culture and inclusive practices related?Yes! However, when we are referring to culture in this context we think of everyone as having an individual culture, not a collective group or country of people.

Some important points to understand:

• Everyone has a culture. We all have similarities and differences.• There are individual differences within each culture. • Culture is not merely a group of objects that are representative of a

country or group of people. For example, chopsticks do not represent the Chinese culture nor do boomerangs represent Aboriginal cultures.

• Culture is about how a group of people live life, the ‘set of rules for behaviour by which people organise and give meaning to the world’. (Hopson 1990)


• Culture is a learned behaviour—in other words, it is not something we are born with. For example, a child who is born in one country but adopted by a family in a different country will grow adopting the culture of the country in which he or she is raised.

• Often people assume that Australia is an Anglo, white society and therefore believe it is appropriate that children should all be taught in the same way and all celebrate the same festivals. But we know this isn’t true.

• Australia has over 200 different languages spoken, including more than 60 different Indigenous languages (ABS, 2003). Even if you live in a fairly Anglo-Australian dominated area, you will still be surrounded by differences.

Programs reflecting inclusive practices and diversityWhat else do we need to consider if we are to have programs that reflect inclusive practices and diversity?

If we refer back to the definition given by Anne Paul we can see we need to consider:

• children• families• community • country.

Children While it may seem an obvious thing to say, every child is an individual.

What we need to remember and actively promote is that each child brings unique qualities, abilities and differences with them to our service. By building partnerships with families we can gain an understanding and appreciation of the diversity of each child and celebrate that within our program.

FamiliesHow do we go about building the partnerships with families? Research has shown that children significantly benefit when their families and the centre staff having a strong relationship (Faires 2000).

If you want to read more about family partnerships, have a look at the NSW Curriculum Framework (the link is provided in the resources list).


What exactly is a partnership? Stonehouse (2001) notes that a partnership (in this context) is quite similar to a business partnership or a personal relationship. She notes the following characteristics are present:

• mutual respect• trust• sensitivity to the perspective of the other• ongoing open ‘both-ways’ communication• common goals that are clear and agreed on (the child’s well-being)• teamwork, absence of rivalry or competition• equality, fairly equal distribution of power• recognition and valuing of the unique contribution and strengths of the

partner• shared decision-making.

Families have a lot to offer for programs.

By communicating with families, using many different styles of communication, we can incorporate family strengths and passions into our programs. Imagine how exciting it would be to find out that some of the families could play a musical instrument; or could tell the local Dreamtime stories; or had a love of cooking food from a particular culture! Wouldn’t the program become more rewarding and enriching for everyone?!

It is also very beneficial for children to have their fathers involved in the service. It is great for role modelling and research has also shown health and well-being benefits for the children (Fathers and Families Research Program 2008). For great ideas on how to involve fathers see Newcastle University’s ‘Involving Fathers in Early Childhood Services’ website at http://www.newcastle.edu.au/research-centre/fac/research/fathers/involving-fathers/

If we refer back to the children and families in the scenarios above (Activity), let’s look at what we would need to consider when building partnerships with each of these families. It is probably helpful to have another read through just to refresh your memory.

Here are some ideas on how you could build a partnership with each family.

Christopher:

• We need to ensure that our communication with this family is not just verbal or limited to displays in the service. Christopher’s dad would probably never come into the service. Of course that doesn’t mean he isn’t interested in finding out what is happening. A written newsletter could be distributed, either in hard copy or emailed to work.

• Staff would also need to develop a strong partnership with the extended family, to relay any important information in the afternoon.


http://www.newcastle.edu.au/research-centre/fac/research/fathers/involving-fathers/

http://www.newcastle.edu.au/research-centre/fac/research/fathers/involving-fathers/

• We could see if Christopher’s grandparents were able to assist staff in learning a few key words in Spanish. This would help to promote Christopher’s cultural roots.

• Social occasions could be organised on weekday evenings. Perhaps a family night that promotes the program (i.e., showing documentation; portfolios etc followed by a light supper would be a means for Christopher’s family to meet other families and also get to find out what is happening in the service.

Luke:

• Where there has been a family or marital separation, staff need to be very aware of treating both parents equally. Of course, this would be different if there was a restraining order in place. Luke, however, spends equal time with both parents who have chosen to remain in the same suburb to provide easy access for Luke. The best way for staff to determine the communication process would be to speak with both parents and find out what they want. When sending written information to this family, it would be best to send a copy to each parent.

• Because Luke’s mum works part-time, she may be able to spend some time in the service in the morning assisting in the transition for Luke.

Analiesse:

• We definitely need to work with the family or extended family to learn key Koori words.

• The family could also be invited to be actively involved in the celebrations and customs relating to their cultural background. Recipes, songs and traditions could be shared. Analiesse’s grandmother or auntie, family/mob may be willing to come into the service and help with these.

• As Analiesse’s dad is a chef and mainly works in the evening, he could be encouraged to come into the service in the morning and spend time with his daughter if he wanted. Or he may like to cook some foods with the children.

Respecting the level of involvement of each familyAs you probably already know, we need to respect the level of contribution each family can make. It should not be judged or seen as competitive—each family can contribute. A good early childhood educator knows how to encourage this! Providing opportunities and tailoring events to suit particular families are all part of the job!

Let’s take another look at the definition by Paul, just to refresh our memories.

Anne Paul (2001) states:


Anti-bias principles in an early childhood service requires that service to reflect the diversity of the local community and country in which we live and should be concerned with including all children and families in all aspects of the program, whatever their background.

Remember that Paul’s definition says that our services need to reflect the diversity of the entire country—including that of the local community. If you take Australia as a whole, there is a great deal of diversity. Remember, when we talk about diversity, we mean diversity in many aspects of life, e.g., culture, language, family structure, experiences, abilities, social and economic levels, and political affiliations etc. So even if the local community in which we work is not as diverse as many other communities, we need to take into account the diversity of Australia as a whole. We especially need to expose the children to Aboriginal and Torres Strait Islander culture as they are the ‘first Australians’ and so are an important part of every Australian’s culture.

There following points are some barriers to families being involved in a service:

• Discrimination and negative attitudes of staff can obviously limit family involvement.

• Institutionalised and impersonal services may leave families thinking that their input does not count for anything.

• Aboriginal and Torres Strait Islander people may be fearful and shy about talking to non-Aboriginal professionals who they see as being authority figures. Families who have been affected by ‘the stolen generation’ have a very real fear of their children being taken by authorities too.

• Aboriginal and Torres Strait Islander people may feel confusion about professional procedures, the language professional’s use, or the ways problems are discussed.

• Typical questions asked by service providers might be seen as being embarrassing and actually insensitive to Aboriginal and Torres Strait Islander people.

We have covered children and families. Let’s take a look at community now.

CommunityPaul also mentions in her definition that we need to consider community and country when we consider inclusive principles.

So, what sort of information should we consider?

Arthur et al (2005) suggest we collect information and consider the following the points:

• What are the main cultural and linguistic groups represented within the community?


• Who are the local Aboriginal people, their culture and local sites?• What is the predominant socio-economic status?• Is the area urbanised, light industrial, rural?• What kind of stores are in the community? Do they represent the major

cultural groups?• Determine the cultural background of the families and staff connected

with the service.• What range of religious and spiritual beliefs is held in this community?

All of the above information will impact on the program.

We have now looked at what early childhood educators must consider when planning an inclusive program.

How can we plan and implement inclusive programs that value diversity?

ProgramsA program is best described as a series of provisions for children. The program can incorporate individual children, small groups as well as the entire group. Staff actively observe the children and collaborate on what learning experiences are best suited to these children.

Staff would always consider the following:

• age and developmental abilities of the children• interests and explorations the children currently have• centre routine• centre environment and available resources• environment and resources of the local community• family expectations, skills and interests• service philosophy and policies• governing legislation.

Hopson (1990) notes that most childcare centres have many resources for children, but these often reflect white, middle class, able-bodied people in stereotypic gender roles (eg the firefighters are all men and the women do the cooking). She says that the challenge for services is to ‘provide in developmentally appropriate ways, opportunities that demonstrate an acceptance and respect for cultural diversity, non able bodied people in non-stereotypical gender roles.’

Let’s consider the following scenario.


Soo-Ja is working in a large preschool that is licensed and operated by a church. The preschool is located next to the local public school and is opposite a small shopping centre, including a library. Other shops include a supermarket, travel agent, bank and café.

The preschool caters for 60 children per day, all aged between 3-5 years. There are three rooms, each with 20 children. The service employs an additional needs teacher (full-time) who works with a number of children and families. The centre has been working towards an emergent curriculum style of programming, that is, where all staff contribute to observing the children and plan provisions daily based on these observations.

Soo-Ja is from Korea. The other staff are all Anglo-Australian. The local community is middle class and represents a reasonably high socio-economic status.

Soo-Ja really enjoys her work, especially programming based on children’s observations. Her only frustration at this time is that the program doesn’t really reflect inclusion or diversity.

Last week, the children displayed a keen interest in transport and reading maps. Soo-Ja and her colleagues talked to the children about transport and they decided to set up a transport area in the block corner. Soo-Ja also photocopied pages from the street directory. These pages showed the local area, including the location of the preschool.

Activity 1

Avoiding the ‘tourist’ approachWhat we need to be very careful about is adopting the ‘tourist’ approach to implementing diversity within our program and service environment. What is constantly in the childcare environment reflects what is most valued.

What kind of message do you think we give to children if the service is transformed into a ‘Little Italy’ for the day? We are showing that Italian resources are not important—that our Anglo-Australian resources are the norm and we give tokenistic or ‘lip service’ value to other cultures! An anti-bias program doesn’t happen by accident (or by using a few props). It takes a real commitment to embrace diversity in all areas.


Develop and implement anti-bias philosophy, policies and procedures

LegislationLet us think about why we need philosophies, polices and procedures as early childhood educators.

We know that Australia is culturally diverse country, and this will continue to be the case. But did you know there are actual laws about discrimination?

Why do we need to know the laws?

As a childcare worker you will be faced with issues and situations on a regular basis that require action. In most circumstances it is important to know where you stand legally in order to cover yourself and staff at the centre if discriminatory practices happen. You can also become a resource for those you come into contact with.

When reviewing the legislation, social policy and accreditation principles keep in mind the reason why this is important for children and childcare workers. We have this legislation, policies and guidelines to protect minority groups, and children fall into this category. Once the legislation and social policy is examined, the next step is to develop philosophies and policies which reflect them.

Federal anti-discrimination laws Sets of laws are called legislation. In Australia we have both federal and state legislation. Anti-discrimination laws relate to equal opportunity, multiculturalism and social justice. The legislation identifies unlawful discrimination and points out when situations are unlawful. The importance of the legislation is to ensure that all people's rights are protected. It is unlawful to discriminate against others not only in childcare but in the community as well.


Developing a written philosophy, policies and proceduresWhat should we include in an anti-bias philosophy?

As we know, philosophies are our plan or vision. It can be quite brief and state the direction we want to head in. An anti-bias philosophy should reflect the main beliefs of how people or all stakeholders should be treated.

Let us recap on what we already know.

Key points:

• A philosophy is a shared vision or a set of common beliefs for the service.• A philosophy must consider all stakeholders.• Services are required to have a philosophy that incorporates cultural

diversity.• Policies and procedures give us guidance on how to implement the

philosophy in an achievable and realistic way.

How do we write a philosophy that represents all stakeholders?

Whilst it is very important to know what content should be in your philosophy, it is not just about your beliefs. When we work in an early childhood service, there are many stakeholders!

These include:

• staff• families• children• management bodies• the community, including Aboriginal Elders• regulatory bodies (ie FaCS, NCAC etc).

To develop a philosophy we must take into account all the stakeholders opinions and values! You can read more about philosophy development in Arthur et al (2005).

Of course the challenge for an anti-bias philosophy is to ensure respect and acceptance of all people’s beliefs is upheld.

Arthur et al (2004) notes there is no one correct way to document the philosophy. Generally, a philosophy will be set under a series of topic headings. Reflect on what you may include as your topic headings. You would definitely want to include:

• children• families


• program• environment • community.

Remember there is no wrong or right way of writing up a philosophy. There is no heading for ‘inclusion’—it should be incorporated into all aspects.

The following are some key words that could be included in an anti-bias philosophy:

• acceptance• respect• value• celebrate• positive• diversity• embrace• individual

Statements of philosophy or rationale for the policy may include:

• We recognise a wide variety of cultures and diversity within Australian society.

• We believe all cultures are distinctive and unique and should be acknowledged and respected.

• We believe each person to be special and unique and that each individual has the right to feel comfortable with his/her own identity.

• Australia is a diverse society including people and groups from a wide ethnic, religious and socio-economic background and comprising individuals with their own principles, beliefs and capabilities.

• Aboriginal and Torres Strait Islanders are the indigenous people of Australia and have a distinctive culture to be recognised and respected.

• We believe that all peoples have equal right to develop fully as individuals.

• We value diverse family practices and respect the uniqueness of each child’s home environment.

• We believe that young children acquire values and attitudes about themselves, towards their friends and society which grow with them into adulthood.

• Our centre’s beliefs are that Australia is a multicultural society and that children have the right to experience these diverse cultures and express their own culture.

• We believe that Australia is a country of diverse cultures and that all children are entitled to experience a variety of cultures and religions. We believe that all cultures and religions are acceptable by staff and children at the centre.


• We understand that multiculturalism is a major contributor to Australian society and that children will benefit from exposure to diversity.

Of course, there are many words that we could use. The important point is that the philosophy must reflect all the stakeholders.

Case studies: familiesHovsep, the Director of the Sleepy Lizard Childcare Centre, is always on the look-out for parents (or guardians) who do not simply rush in and out of the centre but who linger. He thinks this provides the ideal opportunity for him to get to know the parents in a relaxed and non-threatening way.

During his chats with families, Hovsep has gained many insights into their lives. He has recorded what they have said to him. Below are examples of what they have said to him.

• ‘We take Lourdes to church on Sundays and then he goes to Sunday school. The children are practising for their nativity play.’

• ‘We don’t know what the other parents will think of us. We don’t want any hurtful remarks made to Vashki about her dads. It’s not that we want to keep to ourselves. We just want to feel accepted.’

• ‘Joe has been very sick. I’ve been working part-time. We can manage but we have to make sacrifices...’

• ‘My husband gets rather concerned that Adelaide does not feel left out. Yesterday she asked us if we have any special festivals or special customs. I don’t mean Christmas, she said.’

• ‘Jai and I come from families with a long tradition of activism and secularism—and we’d like to bring up Maya in that tradition...’

• ‘We speak to Pieter in Dutch whenever we can. We’ll be taking him to Rotterdam in the holidays so he can see his Opa and learn about his heritage...’

Consider the comments from each family. What might they want included in the centre’s philosophy? Have a look at the following suggestions:

• This is a family with strong religious beliefs. They may want to be able to celebrate certain beliefs etc or may have certain practices, i.e., saying a prayer of thanks before a meal.

• This is a same-sex family (i.e., two dads and a child). They want to simply be accepted as a family unit and not feel discriminated against be the terminology on forms etc.

• This is a family with a low socio-economic status. They may want to feel they can still do the best for their child and not be restricted due to expensive excursions etc.


• This family is Anglo-Australian and a nuclear family. This family may want to feel that their child feels a sense of belonging, even though their family does not represent a distinct area of diversity. They would like to see their cultural practices represented too in the program.

• This family is secular. They may want the centre’s program to encourage free choice in their child.

• This is a family who is raising their child to be bi-lingual. They may want staff to respect their decision and encourage the child to speak in both languages.

Now that Hovsep has gained some insights about the families, he would need to involve them in policy development as well.

StaffJust as we have considered the families’ ideas, we also need to consider staff and the community. As individuals, all staff will bring different ideas, values and experiences to the philosophy.

Activity 2

CommunityThe NSW Curriculum Framework notes:

Children's services operate as microcosms of desirable larger communities (p93).

What does this mean? Put simply, it means that we are teaching children (through various means) to become responsible members of the community at large. The quote also highlights the fact that the service is influenced by people who are in the local community—families, staff, other professionals, community agencies etc. It is referring to the connections and relationships between individuals, the service and the community, the families and the various cultural groups.

How can you involve your local community?

Take a few minutes to reflect on how you could involve your local community in the service and the influence there could be on philosophy development.


Philosophies are all so different. Here are some samples:

Sample from Laughing Kookaburra CareLaughing Kookaburra Care is licensed to provide an 80-place, after-school and vacation care service for local primary schools in the suburb. Laughing Kookaburra Care’s philosophy is to create a child-centred environment where the ultimate goal is to nurture the individual child, and where every child's interests and needs are identified and every attempt is made by carers to meet these. To create a safe and secure environment where the child feels nurtured, comfortable and relaxed and where the child enjoys interacting freely and with confidence with peers and carers. To create a stimulating learning environment where the routine and program are designed to meet each child's physical, mental and emotional needs and foster exploration and discovery so that children may learn the basic skills of life and grow with confidence, self-reliance and initiative. To create an inclusive environment where every child and family feel welcome, and where diverse and individual needs are identified, honoured, respected and supported. To create a family-oriented environment where caregivers make every attempt to engage in honest and open discussions with families and to learn from them how best to support their child's needs, including additional needs relating to disability as well as diverse needs relating to family structure and circumstances, identities and experiences and religious, cultural and linguistic background.

Sample from Bubbling Brook Children's CentreThe next philosophy is from a 35-place preschool and occasional care service located in a rural town. Bubbling Brook Children's Centre’s philosophy is to aim to provide a community-based, family-oriented, not-for-profit service that provides quality care for young children. We aim to provide a learning environment for each child that reflects their needs as well as those of their families. We aim to provide a service that reflects the principles of accreditation and the Early Childhood Code of Ethics, and the NSW Curriculum Framework for Children's Services. In relation to the children We believe that each child has individual needs and interests and develops at their own pace. We believe in providing a stimulating and challenging program to enhance the children's developmental progress. We recognise the importance of encouraging self-esteem in each child through offering daily routines and activities that encourage each child to develop respect, self-help skills and confidence. We recognise the importance of each child experiencing caring, responsive and warm interactions from staff. We believe that each child needs to feel safe secure within the centre. We believe that when a child develops a sense


of security, the child will feel comfortable to take risks and learn through play. In relation to families We believe in being strongly family-oriented. We recognise the importance of honest and open communication with families and we believe in welcoming involvement by families in the centre's decision-making process. In relation to staff We believe in valuing the expertise that each staff member contributes to the service's operation. We recognise that positive work relations and effective teamwork are critical for the achievement of our goals. We believe staff members need to maintain confidentiality and professionalism at all times. In relation to the community We believe in harmonious and cooperative relations with individuals, government agencies and service agencies within the community. We acknowledge that these agencies and individuals have special and diverse talents, knowledge and experiences within the community that can be shared with children and families utilising our service as well as staff.

Communication and consultationConsultation, communication and collaboration are key strategies in the development stage.

Consultation with Aboriginal families and community members should be a regular occurrence in the running of a centre with Aboriginal children involved and also when developing the philosophy. When consulting with Aboriginal and Torres Strait Islander families and communities there are some common problems that can happen:

• Inappropriate people are chosen to provide advice. Parents always like to be asked what is the best for their child but can’t always be expected to train up everyone in a centre. To contact the appropriate people in an Aboriginal organisation you can ring the Local Aboriginal Land Council and the local Aboriginal Corporations. There are Aboriginal and Torres Strait Islander representative bodies and it would be useful to find out who these are in your area and seek their advice. Remember that Aboriginal and Torres Strait Islander people are diverse in their cultures and in their opinions.

• Communities are then repeatedly consulted over the same thing. • Be mindful that communities receive little or no feedback on the

outcomes of the consultation• Rushed or single visits. Remember the importance of building a

relationship before launching in with your questions. It’s important you know what you’re asking and why.

• If you’ve already got a draft of the policy people won’t see any point in making a contribution. It’s important to ask what people think firstly, then


do a draft and then ask people to support the draft to make sure you have interpreted their ideas correctly.

• Lack of cultural awareness.

Effective consultation strategies• Be aware of community protocols• Consult first with Aboriginal Elders, knowledge holders and workers• Be patient• Ask a key worker to introduce you to community members• Dress casually and use a respectful, relaxed, friendly approach• Be flexible during consultation• Empower the community to own programmes

For more information about appropriate cross-cultural communication with Aboriginal people see the article by Colin Bourke available from: http://www.doctors.healthon-net.com/abhealth/bourke.pdf

Developing a policyOnce the philosophy has been developed, it needs to be agreed upon by all stakeholders. Then we need to develop policies.

Reflect on the scenario below.

Here is an excerpt from a meeting that took place at the Bobtail Lizard Children’s Centre, a long day care service with children from 0–5 years.

The meeting is being chaired by Borje, one of the carers from the Toddler Room.

Borje: We are here to talk about whether our current policies adequately reflect the cultural and linguistic diversity of families. What do you think?

Chantelle: Well, I suppose our policies already say that cultural diversity should be acknowledged.

Vasu: But I think we need to be more specific. As you know, over the past few years, we have seen the demographics of our community change and we are getting more children from culturally and linguistically diverse backgrounds. It is very important that our policies and programs reflect the community we’re part of.

Borje: I’d just like to add that under the NSW Curriculum Framework, one of our major obligations is to honour diversity.

Anne: What we need to state are exactly what aspects of our routines and program should reflect diversity. In the toddler room, for example, we


http://www.doctors.healthon-net.com/abhealth/bourke.pdf

have a number of children who have dietary taboos to do with their religion.

Borje: I have noticed that the children’s books in our library collection do not reflect cultural and linguistic diversity in a meaningful way. We have to make sure that our books we have do not send messages that reflect stereotypes. We need to say something in our policies about anti-bias literature.

Vasu: Our policies also need to say that our program will support a bilingual language learning environment. I would say that almost half of our preschoolers are from families where English is not spoken.

Anne: We also need to say that we encourage our children to maintain and develop their first language and at the same time to learn English.

Chantelle: How about those parents who would like their child to speak only English? They feel that their children can already speak their home language well and really need to learn English. How do we deal with this dilemma?

Vasu: That is difficult because we need to always remember to respect parents and that means respecting their perspectives. I can relate to their desire to see their children proficient in English before they go to school. However, we must reassure those parents that we are not going to jeopardise their child’s learning of English by promoting bilingualism.

Borje: We need to let them know about our mission to support cultural and linguistic diversity.

Anne: I agree that we need to involve families—talk to them about how they would like to be involved in developing the policies. Among us, we speak a number of languages. We can use bi-lingual staff to communicate with the families.

In the scenario above, you can see how a centre begins to think about how they would develop their policy on linguistic and cultural diversity. Note that they have decided to involve the parents themselves.

At this point, it would be a good idea to have a look at the Free Kindergarten Association’s website to learn more about policy development: http://www.fka.com.au/. Once at the homepage, type in the rest of the address: 7/7.htm#inclusion.

You will probably find the articles quite interesting, including the one entitled ‘Bringing your policies to life’.

Suggested aims of an inclusive policy:

• To provide a non-bias learning environment where children have opportunities to interact with diverse cultures.

• To expose children to a wide range of cultural and religious practices.


• To foster each child’s own family culture.• To provide an open, anti-bias centre for learning and growth of children

and their families.• To empower children with knowledge needed to accept diversity and the

uniqueness of individuals in our society.• To acknowledge Aboriginals and Torres Strait Islanders as the first

Australians and to show respect, understanding and appreciation for the people and culture.

• To acknowledge, respect and value the individual beliefs and feelings of the various cultures within the centre.

• To promote awareness, acceptance and respect for all cultures and values, for physical and intellectual abilities, for gender differences.

• To assist children to develop positive self-concept and self-esteem.• To help children to respect individual differences.• To assist children to challenge bias and interact positively with each other.• To provide a diverse range of experiences enabling children to appreciate

various cultures.• To expose children to a diverse range of family cultural experiences from

an early age.• To provide an inclusive environment of education and care in which each

child has the opportunity to develop to his/her fullest potential.• To empower children to understand possible areas of bias and assist them

to develop positive attitudes as relating to diversity.

All children’s services should have specific anti-bias or inclusive policies but often these and other policies do not reflect an Aboriginal and Torres Strait Islander perspective or take into account the values and beliefs of Aboriginal and Torres Strait Islander people.

Steps to developing policy

Activity 3


Construct the environment to convey images of diversity among children and families

Learning about the childThe most effective way that we can ensure the environment reflects images of diversity is to firstly find out about the child and the family. Then try to reflect what is familiar to the families in the environment of our centre.

The NSW Curriculum Framework also provides us with some ideas for this about the childcare environment. Suggestions include:

• photographs of families• provision of an easy way for parents to jot down information for

professionals• displaying photographs of the children in the local community• seeing that the environment reflects the cultural backgrounds of and

heritage of the families and professionals in it, as well as the broader community. [Source: NSW Curriculum Framework 2001]

Implementing an inclusive programPractices/strategies for implementation:

Staff will …

• Offer children the opportunity to share aspects of their culture and religion.

• Communicate with families to gain information about their home practices which involve the child and her/his culture.

• Provide a culturally diverse program using family and community feedback.

• Be sensitive and aware of cultural values and practices of the community.• Provide opportunities for children to participate in non-gender, non-

stereotypic activities.


• Encourage family participation and program experiences around family input.

• Accept children’s opinions and challenge biased views.• Facilitate and provide activities that will encourage acceptance of

diversity.• Use mediums such as books, songs, posters, equipment to provide

acceptance of diverse groups.• Role model non-biased behaviours.• Provide an inclusive educational environment where children will have

the opportunity to interact, learn together, achieving and developing to their fullest potential.

• Keep themselves updated about inclusive practices through workshops, readings, staff development.

• Evaluate and challenge any personal biases.• Treat all children equally.• Be sensitive to the needs of each individual child, learning about their

lifestyle with all children and staff.• Encourage families to participate in the centre, sharing aspects of their

lifestyle with all children and staff.• Assist children to be comfortable with differences, recognise bias and take

action against prejudice.• Ensure access and equity to the centre by all cultural and social groups in

the local community.• Remember that even in children services where there are no Aboriginal

and/or Torres Strait Islander children in attendance, all children should be taught about Aboriginal perspectives and the importance of the cultural values of Aboriginal people. Non-Aboriginal people need to be informed in order to understand the true history of Australia and to further the process of reconciliation.

• Be open to employing staff from a range of diverse backgrounds and cultures.

•

It's good to employ staff from diverse backgrounds


Suggested strategies relating to parents:

Parents …

• Will be informed about and involved in making decisions concerning their child’s program.

• Will have access to an interpreter if necessary and/or assistance with completion of necessary forms.

• Are actively encouraged and supported to participate in the program and other services as provided by the centre.

• Will be provided with opportunities to share their knowledge and express their opinions and ideas.

• Will be encouraged to acknowledge the diversity in the centre.• Will be actively involved in adding to the program and contributing to the

running of the centre to meet the cultural needs of the children.• Will be offered awareness programs to extend their understanding of a

diverse approach; will have access to a well resourced parent library.• Are encouraged to share with the centre knowledge of their culture and

to participate in their child’s program.

Suggested strategies relating to the children:

The children …

• Will have access to all building/facilities in which the service is provided, including wheelchair access or other provision for additional needs.

• Children’s interests and learning styles will be incorporated to foster the link between home and the centre.

• Self esteem and pride in their family, community and language will be supported.

• Will be assisted to address their own bias.

Suggested strategies for the children’s program:

The program …

• Will reflect appropriate diverse experiences.• Will support each child’s uniqueness, the staff recognising that each child

has something different to contribute to the centre from their home environment.

• Will provide diverse play equipment and offer choices.• Will provide opportunities for the children to explore other languages

through songs, labelling, posters, books, etc.• Will provide children with a diverse range of multicultural materials, such

as books, dolls, games, clothes, food, songs, music, and instruments.• Utilise diverse resources.• Support children’s first and second languages.


• Provide developmentally appropriate experiences across all curriculum areas to reflect the diversity of cultures in the local community and across Australian society.

• Assist children to problem solve and think critically, giving them skills to resist bias.

• Assist children to value differences enabling them to live peacefully in diverse and complex society.

As you can see there is much to consider when applying inclusive practices. You may agree with all the suggested strategies above or you may feel uncomfortable about some.

Communicating in cross-cultural situationsCommunication can take many forms. It can either be verbal or non-verbal. Your own communication with others is just as important as knowing the preferred communication methods of others. Some general communication strategies are listed below.

• Use non-verbal communication along with verbal communication wherever possible. Remember that non verbal communication can take the form of body language, letters, notice boards, posters, photographic displays etc.

• Be aware of your own body language and observe others body language during communication.

• Accept and value other languages and other styles of communication through your own words and actions.

• Learn greetings in other languages including the many Aboriginal languages that still exist today.

• Invite Aboriginal community members into the children’s service to discuss their preferred forms of communication, especially in relation to the traditional language for that region.

Some ways in which we can appropriately represent the diversity of Australian society in our programs include:


Getting to know local communities—Carers can take a camera out into the local community and photograph local buildings, shops, park, festivals and people, etc. These photographs can be displayed in book form for the children to look at and discuss. Or they could be enlarged and displayed in the room. Commercial picture collections may also be useful for representing diversity. Children can also be taken on excursions to visit local neighbourhoods. It is important to prepare children, if visiting a local ethnic building, so that they will be aware of any behaviour that is disrespectful. Get to know the local Aboriginal people, culture and significant sites. We can also invite members of the community to come in and share with the children, the skills associated with their work or arts and crafts. Invite people who challenge gender /cultural stereotypes, such as a female fire fighter, a male nurse, an Aboriginal lawyer etc.

Objects that have meaningful connections with cultures—These items can be included in the dramatic play area, e.g. kitchen utensils, clothes, decorations and musical instruments that reflect different cultures. Start with items that represent the families in your community and then introduce items from other cultures. Ensure that objects are not presented in isolation. Include other experiences that reflect that culture. Have children bring in objects from their own homes that are part of their lifestyles, to share with other children. Accept whatever the child chooses to bring. Children from all backgrounds should be encouraged to participate. Allow all children to experiment and explore these items in their own way.

Food—Food from different cultures can be cooked with the children (perhaps with the help of a family member—it would be great if it was a Dad) and also included in the daily meals. Dishes that children enjoy eating at home are more likely to be received well by the children at the centre. Refrain from stereotyping people in relation to their dietary habits by making remarks such as ‘Chinese people like this sort of food’. It is better to say such things as ‘Pizzas are a meal


that many Italian people enjoy, and I know that some of you also eat them at your homes’. Help children to decline politely if they don’t like a food, e.g. rather than saying ‘yucky’ we can model phrases such as ‘No thank you, I’ve had enough’. Aboriginal people traditionally gathered their food from the land. Damper is one food that they prepared and was made with seeds from native grasses and shrubs. Damper is easily made and could be given an authentic flavour with the addition of native lemon myrtle oil.

Language—There are many ways that we can share different languages with children including learning key words such as greetings, numbers and names of common objects; learning rhymes in other languages; including words and phrases from other languages on labels and posters etc around the room; sharing stories written in other languages; giving directions in different languages. The best way to share another language with the children is to have an adult in the classroom that speaks another language, such as a staff member or family member.

Letters sent out to parents, and signs displayed at the entrance area, inviting parents to visit and participate in the program, could be written in the various languages spoken by the families.

Music—From various cultures can be shared with children, e.g. songs, music to dance to, games, music for relaxing, or background music etc.

Books and stories—Can be used in the classroom as a means of representing other cultures. Sharing traditional stories from various cultures with children is a satisfying and meaningful way of bringing other cultures into the classroom. Books are available in dual languages as well. Story-telling is very important in the Aboriginal culture as it is the way the elders pass down information on creation, history, life-skills, values and beliefs. As well as the traditional Dreamtime stories there are many contemporary stories about Aboriginal people.

Games—Find out traditional games from other cultures to use. Aboriginal children used natural materials such as rocks, pebbles, shells which could be used for counting, matching and sorting games.

Use of an interpreter—During the initial orientation meeting and other meetings with the family an interpreter could be present to assist.

Parent participation—Parents (mums and dads) from other cultural backgrounds, who are more confident about participating in the program, could invite another parent from the same culture, to visit the centre with him/her. They may even like to do some cooking or sing a song with the children, together.

Photo displays—Photographs of parents from other cultures and diverse family styles, participating in the program in various ways, could be displayed for parents to see. Ask the families in your service to bring in a photo (or drawing) of who lives with their child. Talk about differences and similarities in who lives together as a family.


Internet—You can expose the children to many different cultures through supervised access to the internet. Through Questacon you can even take them on a virtual trip to the land of the Burarra people, in Arnhem Land NT. The children will learn about the Aboriginal method of making fire, fish traps, navigation by the stars and tracking. http://burarra.questacon.edu.au

Demonstrate that diversity is valued—Make parents aware that diversity is valued, e.g. through displays and resources in the classroom that they will see as they enter the classroom, and through newsletters. If parents feel confident that staff genuinely respect diversity they are more likely to feel positive about sharing aspects of their culture, and generally becoming involved in the classroom.

Case Study—Implementing an Indigenous Program in a Childcare settingWritten by Gisella Wilson for CHILDCARE AND CHILDREN’S HEALTH

Jenny King is a Koorie Preschool Assistant who provides an Indigenous Language and Cultural Program in centres in the Wellington and East Gippsland Shires in Victoria. The program is for all children, both Indigenous and non-Indigenous and the experiences provided in the program can be used in any care setting, even if there are no Indigenous children.

The program draws on the knowledge of local Indigenous people and helps children (and their families) appreciate Indigenous culture and significant sites in the local environment. Respect for and involvement of local Indigenous people are strong elements of the program.

The language belongs to the Gunai/Kurnai* people who live in the area. Jenny has had to gain permission from the Elders to teach the language in the different centres that she visits. At Lakes Entrance they have a local Indigenous language/art teacher who delivers the language to the children each and every week. Over the year, the children learn greetings, animal names, sea creatures, kinship terms, body parts, colours and counting, as well as a few songs. The Gunai Language Program has an interactive CD Rom produced specifically for and relevant to the Gunai/Kurnai people of Gippsland. It is delivered on the centre’s computer and includes spoken word and listening activities, stories in language and memory games.

The Lakes Entrance centre is very fortunate in having ongoing support from a local elder, Uncle Max Soloman. Uncle Max visits the centre on a regular basis. He comes to share his knowledge and culture by telling Aboriginal stories, showing the children his wood burning skills and he also carves animals out of wood. In the winter he comes and cooks Johnny cakes (like damper) on the camp fire in the playground. Uncle Max is a living treasure to everyone who meets him and the children adopt him like a grandfather. His involvement in the centre plays a big


part in keeping Aboriginal children and their families attending regularly and bridges relationships between Indigenous and non-Indigenous people in the community.

The year’s cultural program culminated in an excursion to The Knob Reserve. This is an

extremely significant place for Gunai/Kurnai people. It was the meeting place for the 5 tribal groups for corroborees, marriages, initiation and trading of goods. The children, parents and staff were met by the Young Spirit Dance group who welcomed everyone with traditional Gunai dancers. Uncle Max took them on a cultural walk through the bush to look at scar trees, grinding grooves, traditional bush foods and ochre rocks by the river. After lunch they participated in painting and throwing boomerangs and traditional Koorie games. This excursion was a “hands, ears and eyes on” approach to providing an insight into another culture which mirrors the teaching methods employed by Aboriginal people.

Following the excursion parents and carers were surveyed about their responses to the day and their attitudes to the Language and Cultural Program. The responses were overwhelmingly positive. All parents agreed that the experiences had been beneficial to their child. Parents and carers spoke of their appreciation for the Program and what it has taught them and the children.

*Gunai and Kurnai are different ways of spelling the name of the clan groups of the Gippsland area in Victoria. CHILDCARE AND CHILDREN’S HEALTH VOL. 11 NO. 1 FEBRUARY 2008

www.ecconnections.com.au Used by permission

What about celebrations?Can celebrations be appropriately integrated into our programs as a means of representing cultural diversity? The answer is not clear-cut. If you talk to early childhood practitioners about celebrations you will probably find that there are varying degrees of support for the inclusion of celebrations in early childhood programs. Whatever their views are on celebrations in early childhood programs, most practitioners would probably agree that we need to be responsive to the very sensitive issues that surround this issue.

Why are some services so reluctant to celebrate festivals and holidays such as Christmas, Chinese New Year, Hanukkah, and Anzac Day etc? To begin with, we are at risk of developing a tourist approach if we put a great deal of effort into an annual celebration (say the Chinese New Year) then fail to acknowledge the existence of Chinese culture for the rest of the year. There is also the chance that we might trivialise the celebration if we celebrate without any depth of understanding of the culture. However, this may be overcome to some extent, by


involving parents from that particular cultural background. We also need to be aware that for some families there are celebrations, for example Christmas, that they do not wish their children to participate.

On the other hand, if planned thoughtfully and in the context of the overall program, celebrations may be a positive way to represent cultural diversity. Celebrations are a way of bringing families together and may enhance children’s appreciation of other cultures. However, it is necessary to avoid the tourist approach with celebrations in early childhood services. In other words, a celebration should naturally emerge from a program that has represented that culture in many ways on a day-to-day basis.

There is no easy answer to the celebration dilemma. It is something that each individual service will need to work out in consultation with the community, families and staff.

For more information read Dau, (2001) The Anti-Bias Approach in Early Childhood Chapter 11, ‘Festivals, Holidays and Community Celebrations: Do they still have a place in Early Childhood Programs?’

Involving Aboriginal and Torres Strait Islander children in learningWhen we plan and implement learning activities for small children we try to make them relevant and pin new concepts onto things they already know and are familiar with. Aboriginal people and communities, like all different cultural groups, have their own ways of looking at things, of saying things, have their own heroes. Don't forget - not all Aboriginal and Torres Strait Islander people are the same and not all Aboriginal people have had a lot of contact with other Aboriginal and Torres Strait Islander people or with their own Aboriginal and Torres Strait Islander culture.

Don’t assume Aboriginal and Torres Strait Islander children will instinctively know things about Aboriginal and Torres Strait Islander culture. Just like non-Aboriginal children many things they learn will be new to them.

Implementing experiences and providing environments that reflect Aboriginal and Torres Strait Islander cultural values demonstrates acceptance of Aboriginal and Torres Strait Islander children and their families. In providing such experiences it is important to reflect contemporary and realistic images. Stereotypic traditional images that depict past lifestyles may in fact be offensive.

Strategies to empower Aboriginal children to be involved in all aspects of learning

• Recognise and respect all children’s cultural identity.• Reinforce all children’s self esteem.


• Observe all children’s skills and interests and build on them.• Understand and respect that all children are different regardless of their

cultural identity.• Understand and respect that non-verbal behaviour is a valid form of

communication.• Avoid situations which belittle or shame children.• Recognise and encourage the use of Aboriginal English.• Encourage all children to understand and value Aboriginal and Torres

Strait Islander cultures and heritage.• Utilise Aboriginal and Torres Strait Islander peoples as valuable resources.

Different learning styles of Aboriginal childrenAboriginal students are well aware of their own learning styles:

‘... we're different from non-Aboriginal people, learning and teaching us is a lot different. You have to, you know, really find out about the person and then teach them, from the best way’ [Aboriginal research participant]

Moreover, they resent being expected to adopt non-Aboriginal learning styles. Stephen Harris (1980) has claimed that Aboriginal students learn in different ways from non-Aboriginal students and has pointed out five key areas of difference:

• Aboriginal students learn by looking and experiencing. • In Aboriginal society learning takes places through personal trial and

error. For example, ‘Traditional Aboriginal society operated its learning styles on watch then do, watch then do, then do, then do, then do until you get it right’ (Hughes 1987).

• Aboriginal students learn from life experiences rather than from verbal instructions in artificial settings. Thus, knowledge for the sake of knowledge is foreign to the Aboriginal student for whom learning traditionally links to the activities of daily living (Naylor 1998).

• Aboriginal students focus on skills for specific tasks instead of general principles.

• Learning in Aboriginal society is usually a group activity where emphasis is on people and relationships rather than on non-Aboriginal information.

In a later paper Harris (1990) has promoted 'Two-way' or 'Both ways' education which takes into account Aboriginal people's desire to take on some of what non-Aboriginal Australia has to offer, but still keep what is traditionally Aboriginal.

Others suggest that the two cultures are not fixed and distinct from each other or not so totally opposite to each other as Harris proposes. (Keeffe 1992 and Kemmis 1988)

Educationalists may argue about different approaches, but we should always keep in mind that not all Aboriginal children are the same and to treat them as


belonging to one culture or group gives rise to inappropriate stereotypes. [Centre for Applied Language and Literacy Research, Edith Cowan University and Kurongkurl Katitjin (2001)]

Generally, Aboriginal learning tends to use less formal strategies and non-Aboriginal learning is generally characterised by formal learning strategies. The following summary is not meant to provide a definitive listing of the differences between the two learning styles, although it does highlight the differences between cultural behaviours that are learned by many Aboriginal children through their interactions with extended family and local community.

Aboriginal and non-Aboriginal learning styles

Aboriginal learning Non-Aboriginal learning

In Aboriginal learning, the focus is on the actual doing—students observe and participate and imitate.

In non-Aboriginal learning, the emphasis is on verbal interaction (i.e., between teacher and student).

When there is a new skill to be learnt, Aboriginal students tend to prefer practising on their own until they perfect it. They might also practise in small groups (not in a large group).

In non-Aboriginal learning, it is usual for students to learn by making errors in front of classmates (when answering questions or practising skills).

Aboriginal families support children in gaining early independence (independence is highly valued).

Non-Aboriginal learning tends to emphasise compliance in the classroom.

It is usual for Aboriginal students to ask procedural questions.

In non-Aboriginal learning, teachers expect students to answer questions.

Students attend school and participate in class activities.

Students need to take responsibility for their learning.

Aboriginal learning involves Looking, Listening and Learning.

Learning is characterised by Reading, Writing and Arithmetic.

Aboriginal learning involves that which is relevant and applicable to real life.

Learning is more formal—eg, it might take place in a classroom and the subject matter might be theoretical or not anchored in a real-life setting.

[NSW Department of Education and Training (May 2002) Teaching and Learning Resources: A Guide for the Delivery of Certificates I and II in Aboriginal Arts and Cultural Practices.]

The key to meeting all the learning styles of all of the children in a children’s service is to ensure you are providing opportunities for learning the same things in a number of different ways.


Use information about the range of different abilities, cultural values, beliefs and child-rearing practices to guide child-care practices

Our everyday practices or work ethics are a combination of a variety of beliefs. We remember how we were taught as children, we think back on our previous training and experience and model behaviours based on current beliefs and peers.

However, to ensure that our everyday practices are appropriate we need to reflect the children, families and community in which we work. How can we do this? By communicating effectively and regularly!!

Cultural values and beliefsWe need to ensure that children know that their family formation is valued. Ensure there are pictures, books and posters that show a variety of family formations—not just nuclear or traditional families.

Think for a moment of all the family formations of families in the wider community and the country as a whole.

Did you come up with examples that included: step families; blended families; families with same-sex parents; families with a single parent, a sole parent or divorced parents; multi-generational families and extended families; families with adoptive parents; and foster families?


Are family formations discussed? For sole parent families, we must work against biases. Most sole parent families experience difficulties in achieving financial independence. For that purpose we need to keep this in mind when planning experiences. For some children may be denied opportunities if the activity or experiences may not be able to be afforded by the family.

Think about the representation of sole parent families being depicted in stories and posters. How do you ensure these families feel welcome in the service? Think about celebrations such as Mother’s Day and Father’s Day and the appropriateness of everyone participating in these celebrations.

Cultural diversity It is important to talk about differences, to talk about hair colour and textures and skin tones

Challenge unfair comments based on differences. Teach children to respect others and let children know why this important. Teach children to value the differences that each person has. Be a good role model for children.

Aboriginal and Torres Strait Islander families Invite family members into the service, including adults and elders ‘lived and learned’ who can share their knowledge and wisdom with the children. Introduce stories as well as a way of educating children about Indigenous cultures.

Below are two websites you could visit for more ideas:

http://www.dreamtime.net.au/dreaming/

http://www.atsic.gov.au/classroom/default.asp

‘Aboriginal identity is as diverse as Aboriginal cultures throughout Australia. Aboriginal people define Aboriginal identity’ (NSW Board of Studies 1995 p3).

One high profile Aboriginal woman, Linda Burney defined Aboriginal identity as:

‘Being Aboriginal has nothing to do with the colour of your skin or the shape of your nose. It is a spiritual feeling, an identity you know in your heart. It is a unique feeling that may be difficult for non-Aboriginal people to fully understand’ (Linda Burney, cited in NSW Department of School Education, Aboriginal Education Policy, Sydney, 1996, p3).

The Department of Education, Science and Training (DEST) use the formal definition of identity for Aboriginal or Torres Strait Islander peoples as:


• to be of Aboriginal or Torres Strait Islander descent• to identify as an Aboriginal or Torres Strait Islander person • to be accepted as such by the community you live in.

Practices which show acceptance

• Work cooperatively with Aboriginal and Torres Strait Islander parents, extended family and the local community.

• Involve Aboriginal and Torres Strait Islander peoples in the decision making and the planning of the learning environment.

• Invite Aboriginal and Torres Strait Islander peoples participation in the learning environment through demonstration of their skills and knowledge.

• Incorporate appropriate Aboriginal perspectives and Aboriginal Studies experiences in the program, taking into consideration the target audience.

• Seek to have Aboriginal membership on management committees.• Accept the use of Aboriginal English in the children’s service by both

children and adults.• Understand the bicultural and the bilingual needs of Aboriginal and Torres

Strait Islander children and the importance of self-esteem to success in learning.

• Model culturally appropriate language and behaviour.• Provide opportunities for cultural learning through appropriate

experiences, i.e. art/craft, music, dance, language, home corner.• Display Aboriginal and Torres Strait Islander posters.• Initiate excursions to sites and other places with cultural significance.• Demonstrate respect for all other peoples and their cultures.• Avoid stereotyping Aboriginal and Torres Strait Islander peoples.• Accept that some Aboriginal child-rearing practices are different to other

child-rearing practices.• Encourage all children and families to develop awareness, understanding

and knowledge of Aboriginal heritage and cultures.• Provide culturally appropriate transition programs from home to school.

What provisions can you plan?

Ask the families in your service to bring in a photo (or drawing) of who lives with their child. Talk about differences and similarities in who lives together as a family.

Read children stories about families that include the cultural mix in your service. Do lots of questioning.

Introduce persona dolls. Each doll’s family background can be different and an interesting way to introduce children to the diversity of families.

Think about introducing topics such as cooking, sharing objects, artefacts and ceremonial life, how families speak and how family members work.


Child-rearing practicesFamilies all have different child rearing practices. For example, my niece Sienna is always held in her mother’s arms to go to sleep, whilst my friend has a sleep routine for her child that involves a hug, a pat and then leaving the child in her cot with soft, gentle music to play whilst she drifts off to sleep. Is one way better than another? No, they are just different child rearing practice!

It is important to remember that when you look for differences in child rearing practices in people of other cultures, that they may find it hard to verbalise their parenting techniques. Parenting is often something we do from our subconscious minds and a conscious awareness is difficult. For many Aboriginal and Torres Strait Islander families one of the most serious effects of systematic separation of children from their families has been the creation of fragmented families who have not had the opportunity to absorb good parenting skills. Parents who grew up in institutions may not know how to parent, how to attach to their children or how to be emotionally supportive.

Some of the values that can cause conflict in child care environments include differences in breastfeeding techniques, toilet training and the establishment of structured rules, as well as expectations that a baby might be held in someone’s arms all day. If this is happening with a baby at home child care staff may want to get the baby into a routine that suits their work environment.

Consider the following case study of an Aboriginal boy:

When Jarra’s Grandmother learned that at his day care the children were disciplined with ‘ time out’ and were taken away from other children she was very upset. ‘They take him away, away from everyone she said’. Ostracism from the group was seen by her to be an extreme punishment, whereas the caregivers at day care saw it as an appropriate non-violent response that allowed the child time to reflect on and change their behaviour.

When families first enrol their child in a service, they may be quite worried that individual preferences or child rearing needs will be overlooked. You only need to visit a centre during lunch time to see how busy staff are!

Reflecting family and social contextsDerman-Sparks (1998) states that cultures condition babies right from the start to fit in with their culture. Therefore treating children differently in different environments could lead to confusion in regards to how they are suppose to act. As such, it is essential we acknowledge and respect individual family cultures and thus agree to care of each child in an individual way, which reflects their family culture. To do this we need to ask families to identify care-giving practices they engage in at home. As caregivers we then need to match our understanding of


what is good for children and the parent’s understanding. We need to work together as a team to come up with a solution to meet everyone’s needs. In doing this it is essential we treat different perspectives as equally valid. We need to listen to and acknowledge all points of view. We must remember that while we may have a theoretical knowledge of child development from our studies, families are the experts on the needs of their individual children as they are the ones who know their children best. By doing this we can then ensure our programs truly reflect inclusive practices.

How Aboriginal children develop identity through family and communityMany Aboriginal children are still raised in the traditional Aboriginal way, whilst others are raised in a more contemporary manner while still maintaining their link to the traditional Aboriginal cultures and beliefs. Whether these families are situated in urban areas or more remote areas or a combination of both, through mobility, the children develop their identity as an Aboriginal person through the family units they are familiar with. Some Aboriginal families live within extended families amongst a close knit community who also play a large role in the development of children’s identity.

Children learn first from their mothers and other women in the community.

From a young age, all children are taught by example who they are, where they come from and who they belong to. This translates into kinship systems, language groups and the formation of the child’s identity. Our identity shapes us as people.

Because Aboriginal children represent the continuation of the Dreaming, their education in cultural practices was and still is very important. Children learnt first from their mothers and from other women in their community, the network of kinship, land and their Dreaming. As some of these responsibilities are quite complex, children are told Dreamtime stories which stress Aboriginal values such as respect for old people, sharing of food and duties to kin and the land.

Let’s consider the following:

• How could you reassure families that you are genuinely interested on their child?

• How could you remember all the specific details the family wants you to know?

• Did you think a family meeting with the opportunity to record important facts or information would be a good way?


Gathering information from familiesIt would be useful for you to design an information sheet that incorporates the issues that you would like to discuss with families so you can more effectively and sensitively support their child’s cultural and linguistic needs. Either staff members or families could fill in these information sheets.

You might find that some families would want to fill in the sheets themselves. With other families you might find that it would be best if you gather the information gradually after several chats and discussions with family members. Remember to be sensitive and patient. Some families may hesitate to talk freely, especially initially. Wait until there is more rapport between you and explain why you need the information.

Activity 4


Provide information to others about inclusive principles

Providing information to others is an essential part of our role as caregivers. Think of how many occasions you would provide information during a day in a service.

Below are examples of information that a caregiver might provide in the course of a day.

• Speaking to colleagues about what happened earlier in the program—eg, ‘Mohammad didn’t settle quickly at sleep time today. His mum said he was awake frequently last night also.’

• Relating an incident to a family member about their child’s day—eg, ‘Bergitta really enjoyed the foam blocks today. I was pleased to see she spent 20 minutes jumping and rolling.’

• Discussing an issue with a child—eg, ‘Madhu, I don’t think Sienna likes it when the musical instruments are banged on the floor. Babies let us know that they are not feeling well by crying. She is scared by the loud noises so close to her rocker. Come on, let’s move away from the babies.’

• Answering a phone query—eg, ‘Unfortunately, all our infant positions are full at the moment, but you’re welcome to come and visit the service and complete a wait list form’.

• Writing up the daily diary for families to view—eg, ‘Our project on spiders is developing. The children are now investigating what spiders eat. We are planning to visit the library for some reference books on this topic.’

Of course, that was just a small sample of the types of information we provide at a service. Just as it is important to provide information about routines, children’s learning and behaviour, it is also vital to provide information about inclusion. We know, from real life experience, that not everyone shares the same ideals or vision towards honouring diversity.

Providing information to staff or colleaguesProviding information in a childcare service can be challenging! People work different shifts and have different commitments with their time.


Some of the successful methods I have used or witnessed include:

• regular staff meetings• staff notice boards• in-service training for all staff• information pockets• staff newsletters.

All of the above forums provide you with an opportunity to discuss inclusion. There are a number of excellent resource books that focus on early childhood and inclusion. Often these include reflective questions or games that the staff team can play. If you attend an in-service, ensure you write up a report or show staff the resources you picked up, for example, you could give a hints sheet on how to use the new resources.

Staff differences in ideas is one of the challenges of working in a team! It can be a good thing—we don’t all want to be the same. However, under the idea of inclusion, we don’t want people who are racist, homophobic and derogatory towards others to influence children and families.

I once worked with a teacher who was very racist. I don't think she ever realised how her attitudes affected others! She would treat people from other cultures in a demeaning way and would speak to them quite rudely. I once saw a Japanese lady leave her office in tears. Of course, I tried to provide this teacher with information about respect and valuing all people. Unfortunately, I don’t think it did any good. She did however leave the job. I still feel disappointed in her behaviour and my inability to impact on her attitudes.

I have also worked with homophobic people. They would tell jokes or make snide comments about gay people. I would feel upset that these people were actually working with children and families. I would not want to get into a heated argument with them. But, in a way, I would be glad that they had aired their views because then I knew exactly what these views are—and I knew that it was up to me to try to challenge and help them change their views.

The examples above demonstrate that we don’t always know how to respond. Jones and Mules (2001:203) believe that we don’t ignore the behaviour but try and engage that person in dialogue. We need to learn how to respond constructively. Jones and Mules say that instead of responding in anger to a comment, you could try questioning why the person made the particular comment. They may not have realised it was offensive or degrading in anyway. Of course, if you have concerns with a person’s comments or behaviour after lengthy discussions with the person you would need to speak to the Director.


Regularly identify, evaluate and develop inclusive practicesOften it can take many experiences to feel comfortable about confronting biases and prejudices both with children and adults. The main thing to remember is to keep on trying. Don't be disheartened when things do not go the way you had hoped. As you practise demonstrating inclusive practices, you will gain valuable experience and hopefully it will become easier to deal with biases in time.

How do we develop inclusive practices?A practice is a 'norm'. It is something we see as important and we value the contribution it makes.

Green (2001:16) states the following:

Practitioners can guide the development of positive attitudes towards difference s by creating environments in which young children can see and explore differences; environments in which children can ask questions about gender, race and ethnicity, and physical abilities. They can create environments that embrace diversity and that deliberately challenge the prevailing biased messages of Australian society.

Evaluating programs: How then can we evaluate if a program is inclusive? According to Arthur et al (1996), aspects that need to be considered when evaluating the inclusive program include:

• children’s responses to the program• involvement of staff, families and community• resources• environment• program.

The following are some guidelines for evaluating inclusive programs:

• Does the program meet the individual needs, strengths and interests of each child?

• Do the individual goals and plans for each child take into consideration the child’s family and cultural background?

• Do the children participate in experiences that affirm and reflect their cultural backgrounds?

• Do the children have hands-on experiences that reflect diversity?• Are the children encouraged to resolve differences through conflict

resolution techniques and negotiation?


• Are the children exposed to, and encouraged to respect diversity in lifestyles, attitudes and abilities?

• Do staff communicate equal respect for all children and families?• Do staff actively encourage children to discuss and openly express their

views and feelings about diversity?• Do staff observe children’s responses to diversity and follow up these

observations through the program?• Do staff respond to children in ways that encourage children to feel

positive and self-assured about their cultural background, gender and abilities?

• Do staff relate respectfully with each other, and do they value the contribution that each member makes to the program?

• Are staff given opportunities to deepen their understanding and commitment to the anti-bias approach through discussions at staff meetings, professional readings and in servicing?

• Are people of both sexes, and who have diverse cultural and ethnic backgrounds, and dual languages, encouraged to apply for positions at the service?

• Is the contribution that families make to the program valued, and are they encouraged to share their cultural heritage, lifestyles and talents with the children?

• Are families given the opportunity to provide information to the staff about their lifestyle and values, e.g. through enrolment forms or interview?

• Are families encouraged to express their views about, and make suggestions for, the inclusive program?

• Is a link made between the early childhood service and the community, and are the resources of the community, including those that reflect diversity, utilised by staff to enrich the program?

• Do the resources and materials used in the program reflect diversity, especially that of families and community?

• Are stereotypical and inaccurate images discarded and avoided?• Are resources and materials consistently included in the program in such a

way that they become familiar and everyday features of the environment?

• Is there a sufficient range of inclusive and cross-cultural resources, especially those that are hands-on, distributed throughout the environment?

• Do the cross-cultural and inclusive resources extend right across the program, e.g. dolls representing both sexes, various ethnic backgrounds, range of abilities; kitchen utensils; dress ups; musical instruments; games and songs; games such as lotto; jigsaw puzzles; block accessories; books; print in different languages; paints, crayons, clay and dough including black and various shades of brown; posters and pictures; furnishings; decorative items such as lengths of cloths, chime bars, carvings; various


sized boxes and baskets for storage; food included in the daily menu and for cooking experiences?

• Are cross-cultural resources used to enhance the aesthetics of the environment?

• Does the program reflect diversity, both through the individual and group goals, and through the experiences planned for the children?

• Does the regular evaluation of the daily and weekly program address the cross-cultural and inclusive component of the program?

• Has the service developed an inclusive policy, which includes long-term goals and the strategies that will be implemented?

• Is there a process in place to ensure that the inclusive program within the service, is evaluated and reviewed by staff and parents on a recurrent basis, e.g. annually?

When evaluating the program, remember that children’s services are very busy places with a large number of requirements that need to be met on a daily basis. Whilst we are aware of what the ‘ideal’ program is, all too often a lack of resources and time make it difficult to implement ‘best practice’ all the time. Your evaluation could give suggestions on how the centre could work towards a more inclusive program, while not judging or criticising the current program. If your centre is already implementing an inclusive program which reflects all the above criteria—WELL DONE! Keep up the good work.

Some points you may wish to reflect on may include:

• What is done well in regards to diversity at your centre?• What areas could you improve on?

You may like to visit several other centres to observe how they implement inclusive practices. Take note of when you enter a centre. Are there posters and material displayed around the centre that gives you the impression that the service is inclusive of a variety of cultures? Are information displays presented in a range of languages? Are pictures of people portraying a range of cultures; abilities and both genders?

Your initial impression of a place can be very powerful, thus we need to be mindful of this when planning displays for our centre.


Identify any current practices which allow bias and develop strategies to address bias

In this final section we are going to examine critical thinking and activism.

How we can develop critical thinking?We need to examine why we do things a certain way. Did you know there are many examples of people performing a task a certain way just because they had seen someone do it that way? Let me give you an example.

A lady I knew always used a glass bottle (instead of a rolling pin) to roll out her pastry. She had always seen her mother do that and her mother was an excellent cook. The lady believed glass was better for rolling pastry than a wooden rolling pin. Only after her mother had passed away, did she find out why the glass bottle was used. It was because rolling pins were expensive in those days and so her mother had improvised by using an old glass bottle.

We can become so used to certain practices that we never really think about them—they are just the norm. You can say that sometimes we are creatures of habit. We need to think about about how our practices may encourage some children and yet disadvantage others.

Let’s look at an exampleDo you remember ‘news time’ or ‘show and tell’ at school? My partner John has English as his second language. Although he would want the opportunity to brag, he would be limited by his English and knew it wasn't appropriate to substitute some words with Spanish. Also, when he first arrived in Australia he had no friends and this impacted on his self-esteem and social skills.

Imagine how news time would feel for:

• a child who is just beginning to learn English• a child who comes from a low income family where there are no new toys

or family outings to talk about


• a child that comes from a ‘non-conventional’ family (ie, they might only have one parent or live with a foster family)?

• Take a look at the following examples from dramatic play—and how the practices can reinforce bias:

• By including all white, able-bodied dolls we may be encouraging children to believe that it is ‘best’ way to look.

• If we provide dress-up clothes for girls (and do not let the boys dress-up in them), we are reinforcing the idea that there is only one way for girls to dress and a different way for boys.

Now let us look at examples of bias in children’s books.

• If the families depicted in the books in our library always show a mum and a dad, we are giving the message that that is the only acceptable family structure. Children who do not come from such families are likely to feel that they are not quite normal.

• If the homes and gardens in our books are always spacious and lovely and the children always well-dressed and have lots of toys and go off on vacations, how do you suppose the children who come from less salubrious and less affluent environments would feel?

• If the ‘leaders’ or ‘heroes’ in our books are nearly always male and able-bodied, what message do you think is being conveyed to girls or children who have a disability?

• If it’s always Mum wearing an apron in the kitchen and Dad mowing the lawn, we are saying that jobs or tasks are gender-defined.

Do you see how easy it is to simply set up an environment without really reflecting on the images we are portraying? Some messages are subtly conveyed, aren’t they?

Our practices can easily encourage bias and we need to be aware of this possibility.

To think critically is to analyse and question our practices. Jones and Mules (2001:193) give this example of critical thinking in practice.

Harry, three years old, has a Barbie umbrella. Some of the girls in the centre say, ‘That’s a girl's umbrella. Harry replies, ‘This is my umbrella.’ A caregiver adds, ‘This is Harry's umbrella and he is a boy. What do you think about that?’ The group participation and sharing of ideas sets the scene for children to think critically.

We can also consider and analyse what children are learning by our language. When we use phrases such as ‘the spina bifida boy’ or ‘the Muslim girl’, we are drawing attention to the differences—and not to the person as an individual. There is no need at all to refer to the child’s difference unless that it is within the context of the topic being discussed.


We all have differences but unless they are different to the norm they aren’t usually referred to in conversation. We do not say the ‘able-bodied boy’, do we? So why should we say ‘the spina bifida boy’? He is a unique person—not a caricature—just like the ‘able-bodied

Activity 5

Developing strategies that address biasIf we identify a practice that allows bias we must act to ensure it will no longer promote bias.

Let’s think about a few strategies we could use.

We may need to modify the learning environment by providing new resources. If all the posters depict Indigenous Australians as only wearing traditional ceremonial costumes and playing didgeridoos, then we could either purchase new posters or arrange for an Aboriginal Elder to visit the service and talk to children, families and staff about Aboriginal cultures.

If a father becomes upset when he sees his son dressing up in girls’ dramatic play clothes we could design an article for the newsletter outlining the benefits of dramatic play and reassuring families that it is not an indicator of a child’s future dress preferences.

If the children's book collection only depicts people with additional needs in a negative light we need to ‘cull’ the books and purchase new ones or design our own books. If we observe a child make a discriminating comment to another (ie ‘I don't want to play with you because you have black skin’) we need to quickly step in.

Introduce children to non-stereotypical roles for woman


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