CHCIC302A: Support Aboriginal and/or Torres Strait Islander families to participate in children’s services

Support children in developing personal identity, self-esteem and positive self image

Warning

Aboriginal and Torres Strait Islander people are respectfully advised that the material in this Unit and outside web pages may contain images, voices and names of deceased people. This material is also culturally sensitive. NSW TAFE regrets any distress this may cause.

Acknowledgements

Content provided by: Rebecca Evans, Teacher, Child and Family Studies, TAFE NSWSigrid Herring/ Jenny Khan, Teachers, Children’s Services, TAFE NSW Mary Jacobs, Teacher, Child Studies, TAFE NSW

Contents

Strategies to support Aboriginal and Torres Strait Islander children’s personal identity3

Support experiences and environments where relationships between children, workers and other adults can be established 3

Follow community protocols when engaging with community members 5

Engage with Aboriginal and/or Torres Strait Islander peers, mentors or other staff to support individual children 7

Communicate and interact with children to build their confidence, self-esteem, self image and self efficacy 10

Aboriginal and Torres Strait Islander children as learners 10

Aboriginal and Torres Strait Islander people—learning styles 10

Review experiences and resources to ensure they are accurately represent different cultures and are not discriminatory 14

Reviewing policies to reflect Aboriginal culture 14

Policies, philosophies, objectives 15

Suggested resources 17

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Strategies to support Aboriginal and Torres Strait Islander children’s personal identity

Support experiences and environments where relationships between children, workers and other adults can be established

Addressing health issues

‘Health is not just about the physical wellbeing of an individual, but the social, emotional, and cultural wellbeing of the whole community.’

(Source: Australian Indigenous Healthinfonet, 2001: http://archive.healthinfonet.ecu.edu.au/)

Although in Australia Aboriginal children overall have poorer health and higher morbidity rates the non-Aboriginal children, they are not the only cultural or community groups that experience these problems. The health issues that can affect Aboriginal children are about a lack of early medical intervention and a lack of access to medical services. Aboriginal people are not more susceptible to illness and disease due to racial predispositions. The current state of Aboriginal health in Australia is directly related to socio-economic, political and lifestyle issues that have resulted from the dispossession and historical mistreatment of Aboriginal people.

The type and range of health problems affecting Aboriginal children varies depending on whether they live in urban, rural or remote communities. Children living in remote communities have a much higher incident of health problems than those in urban areas. However, we need to be cautious and avoid stereotyping and generalising because for some diseases—like asthma—there is

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actually a lower incident of occurrence in remote and semi-traditional communities.

Most of us find doctor’s surgeries and hospitals intimidating. Aboriginal people who have historically experienced mistreatment from well meaning non-Aboriginal people often do not trust the white dominated medical services and tend to under utilize them. Health care provision in Australia is fairly authoritarian and male dominated, health care facilities tend to be culturally insensitive, they emphasise isolating sick people and confining them to bed. These sorts of approaches do not fit well the values of many Aboriginal people. Isolating ill people for example means that they are separated from the kinship networks and direct family support that are central to Aboriginal society (Southern NSW Public Health Unit, c1997).

The most common health problems likely to affect young Aboriginal children are eye, ear, skin and respiratory complaints. Such complaints and infections create health problems for all children but when left untreated or not treated early enough, conditions can become chronic, affect many aspects of growth and development and result in long term damage.

Impetigo and scabies are examples of common skin complaints. Trachoma—a slowly blinding eye infection—generally only occurs in remote communities. Untreated respiratory infections - like upper respiratory tract infections—are usually the cause of ongoing respiratory complaints. However, perhaps the most widespread major health problem in both Aboriginal and non-Aboriginal children is Otitis media, a form of middle ear infection

Otitis media

Otitis media (OM), which is sometimes known as middle ear disease or ‘glue ear’, is where infection causes fluid to build up behind the eardrum. The fluid build-up blocks or interferes with the conduction of sound. It can even cause the eardrum to burst. Changes in the amount of fluid build up mean that the child’s hearing is not stable and fluctuates over time. Children as young as two months of age can have OM. It can result in significant and on-gong hearing loss during the crucial period for language development. It can put children at risk of language delay which in turn seriously affects school performance and later employment opportunities.

In children’s services and communities where there is a high incidence of OM, a simple program (often referred to as a ‘Blow, breathe and cough program’) can help combat this health problem. The BBC program is about teaching children to:

• blow their nose properly (one nostril at a time) to clear the nasal passages• breathe properly (through the nose and out the mouth) to relieve

pressure on the eardrums and to cough to clear their chest.

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Of course, appropriate hygiene practices and disposal of contaminated material is part of this program too. Children are often taught rhymes and songs to help them remember the procedures and a brief active exercise time is also often included.

Take a tissue from the box,

Just one … not lots.

Are you ready to blow?

YES. Then here we go.

With a 1 2 3 BLOW.

One of the most effective ways we can assist Aboriginal children and families with health problems is through building up trusting relationships. We need to recognise the spiritual, social and cultural values and beliefs of Aboriginal people. We should provide culturally sensitive and culturally safe services. We should consult and collaborate with families and members of the community in order to ensure that the service we are providing is meeting the needs of both families and children. We need to be aware of and work against the barriers that discourage Aboriginal families from accessing children’s services as well as health services.

Follow community protocols when engaging with community members

Communication and consultation

So far we have emphasised the importance of consultation, communication and collaboration. These are key strategies for increasing understanding amongst staff, children and their families. Consultation can help break down barriers and combat racist or negative stereotypes.

When consulting with Aboriginal 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 and Tribal Corporations. There are Aboriginal

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representative bodies and it would be useful to find out who these are in your area and seek their advice. It’s important to remember that Aboriginal people are diverse in their cultures and in their opinions and will not like to answer on behalf of the entire Aboriginal race.

• Communities are repeatedly consulted over the same thing. Aboriginal people will tell you they must be the most over consulted population group in the universe!

Colin, an Aboriginal Elder says one day he’s sure to meet up with all the information he’s given out—’in Information Heaven’.

• The community receives little or no feedback on the outcomes of the consultation. Consultants often go to Aboriginal people very excited about what they want to know and what they hope will be achieved and rarely get back to the people they consult with.

• 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.

• Consultation is superficial or irrelevant as the decision has already been made. 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 endorse the draft to make sure you have interpreted their ideas correctly.

• Lack of cultural awareness.

The most effective way to develop respect for and understanding of Aboriginal people and their cultures is to experience positive and direct interaction. We must all learn to listen to the voices of Aboriginal people. (Lore of the land, 2009)

http://www.loreoftheland.com.au/

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Engage with Aboriginal and/or Torres Strait Islander peers, mentors or other staff to support individual children

Effective consultation strategies

Be aware of community protocols

Each community has its own protocols and kinship affiliations. Find out what these are and respect them.

Consult first with Aboriginal Elders and workers

Before contacting the community, talk to Aboriginal workers. Discuss any ideas you have and listen carefully to their suggestions. They will be a valuable source of information about community issues, appropriate persons to contact and what to look out for. Ask them if there are certain protocols you need to be aware of.

Be patient

Patience is crucial. It may take months for people to talk amongst themselves and within their organisations before decisions are made. It will also take time for people to feel comfortable with you and develop trust. Consult and encourage self determination.

Ask a key worker to introduce you to community members

Be prepared to meet at least a couple of times to explain your purpose and explore ways you can work together. Return the invitation. Ask them to come to your place of work for a meeting.

Dress casually and use a respectful, relaxed, friendly approach

Dress casually and keep formality to a minimum. In some situations paperwork, for example, clipboards, surveys and so on can be intimidating. Ask permission before recording any information. This is particularly important if you are working with individuals.

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Be flexible during consultation

The consultation process needs to be flexible. You may find that few if any people come to a community meeting to discuss needs or a future program. It may be more fruitful to visit people individually in their homes and talk over a cup of tea.

Empower the community to own programmes

People must own their own programmes and interventions. You are a facilitator. Your role is to support them in achieving their goals. You may be able to offer practical assistance in areas such as submission writing, obtaining funding, changing attitudes and practices of mainstream services, education and community development, improving services for individuals and so on. An important part of empowerment is ‘skilling up’ people to do things like write submissions. If you have information and skills to give, then hand them over!

Building networks

If the consultation process outlined above is followed with patience and respect, the core of your network will be forming.

Establish personal relationships

Personal relationships must be established before you work together. You have to be accepted and respected before you will be introduced to others. The person who introduces you in effect recommends you as someone who can be trusted. Your reputations are now linked. What you do and how you are regarded by others may reflect back on them. Your obligations are both personal and professional. This linking is tied up with the concept relevant to many Aboriginal people that people are responsible for each other.

Maintain regular contact

Keep in regular contact; pass on any information or resources that may be of interest.

Make sure results of surveys, consultations and programs are fed back to the community. This will help you identify people who are interested and motivated to take the next step.

Aboriginal workers

Aboriginal Education Assistants (schools), Aboriginal Education Unit support staff (TAFE), Aboriginal Community Liaison Officers (police), Aboriginal Hospital Liaison

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Officers and Aboriginal Health Educators are very useful people to consult with as are Aboriginal workers in other government and non-government services. They will all be familiar with their local Aboriginal communities and you will need their support.

Agreed representation

Ensure that any committee or group that is formed has agreed upon representation from a broad cross section of the community. In a northern New South Wales inland town the Aboriginal community is represented by 7 different Aboriginal cultures. The Director of the Early Childhood centre in that town ensures that these 7 cultures are represented by a person from each of these cultures on sub-committees, on the board, and in the workers employed in the service.

Support your representative

Support Aboriginal representation on boards and committees of mainstream services. Insist on it!

Avoid being overwhelming

Be committed but do not overwhelm others with your keenness to help. In many circumstances you will have to be invited to participate. In other situations you may be more pro-active. In all circumstances you must listen carefully and try and get in touch with what people are communicating in the broadest sense.

‘… all Australians, whatever their origins, are truly equal partners, with equal opportunities and with an equal stake in shaping the next chapter in the history of this great country, Australia.’

(Kevin Rudd, Prime Minister, February 2008)

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Communicate and interact with children to build their confidence, self-esteem, self image and self efficacy

Aboriginal and Torres Strait Islander children as learners

Activity 1

Aboriginal and Torres Strait Islander people—learning stylesRead the following case study list the learning styles outlined in this scenario. Next to that make up some value statements that might underpin these beliefs about learning and next to that some strategies you could put into place that would allow any ATSI children in your centre to learn appropriately. (The table is provided after the case study.)

Case study

A group of women in country Victoria formed a reconciliation circle at the suggestion of their child care director. They met each fortnight to talk about the issues of reconciliation and decided that one of their gestures of reconciliation would be to write a letter of apology to Aboriginal early childhood organisations. They wanted to say how important it was for women to acknowledge each other as mothers and parents and how important it was that little children never got to hear name calling words, either said by them or at them and that they hoped relationships between their non-Aboriginal children and their Aboriginal peers would be better in this generation.

In the course of their correspondence, they heard about a group of parents in central Australia trying to set up an Aboriginal controlled day care centre. They learned that many people were going to work each day with their children on their backs, that little children were spending large parts of their day just waiting around for their parents to finish work, that individual Aboriginal people in the town who could care for children on a family day care basis were overloaded.

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They learned that there was a day care centre for non-Aboriginal children but that Aboriginal children were not made to feel very welcome there and anyway, because of the mainstream centre’s policies, the children were more often than not sent home because the rate of infectious disease in the Aboriginal community was very very high.

They learned the name of the centre, if it ever got off the ground, was to be called ‘Pika Pika Kari’ which means ‘small children playing’.

The Aboriginal parents wanted a culturally appropriate day care for their children to attend and they wanted a place where if the kids were sick they could still spend the day there

(Going home again didn’t make any difference to the rate of infection. This was an issue that needed much bigger interventions than just sending children home from school or day care.)

They had plans for:

grandmothers and aunts to care for the children in more traditional Aboriginal ways so that knowledge could be passed from older more experienced people to younger people without formal teacher/student or care/child roles defining their relationship and where learning is not forced onto children until she and the teacher have built a relationship that allows free passage of that information.

learning through stories and through lots and lots of practical play experiences that were content specific rather than series of abstract, context-free principles, where children get to learn from what they are familiar with.

lots of opportunity to watch others do things and to copy them and practice things over and over.

lots of opportunities to create things with other children in a co-operative way.

learning their responsibility to take care of others, especially younger ones.

where the children’s behaviour and personality is more important than their achievements.

where they get the what is ‘best’ for them rather than what is ‘good’ for them, where babies are in someone’s arms all day rather than in a cot or bouncer, where children have a lot of freedom and a lot of responsibility, rather than getting more freedom as they indicate their increased capacity for responsibility.

where there is not so much talk and plenty of opportunity for the huge non-verbal vocabulary of Aboriginal languages to be seen and learned.

where children learn according to need and desire not from a prescriptive program or curriculum/syllabus.

where children learn by themselves and not in competition with others.

The parent members of the reconciliation circle promoted this child care idea around a number of other centres and organised for two dollars from each parent’s fees each week to go to the Pika Pika Kari fund. Between seven child care centres, with most families participating, they raised enough money to fund two Community Development Employment Program positions each week.

Government departments and organisations picked up the tab for the rest and the centre was off and running. The local Aboriginal Medical Service established a clinic at the centre each week where the nurse came down and treated and dressed any impetigo sores etc and later they ran ear and nose clinics from the centre.

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The reconciliation circle also circulated a paper asking for comments from child care staff

and families involved in this project. Contributions from families included things such as:

recognition of job opportunities for Aboriginal families were not as good as for non-Aboriginal families.

acknowledgement of infant mortality rates in Aboriginal families, the loss of all those months of pregnancy and the future hopes mothers have for their children.

acknowledgement of the fact that while the government subsidies provided for basic child care needs of children it is the capacity of parents to raise and contribute extra funds that buys extra equipment and experiences for children and that in Aboriginal families where one income is supporting many more people that the average non-Aboriginal income, the extras are harder to procure.

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Learning style

Value statements Strategy

Co-operative learning

Aboriginal children already have a place in their society and Aboriginal people believe that children each contribute to the overall condition of the community, together.

As well as putting painting on the walls with each child name on their own individual work, put up the paintings so there is a collage of colour or design and circle all the work with all the children’s names. Make some statements that we have all worked together to decorate this wall and make our centre a colourful place, etc.

Activity 2

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Review experiences and resources to ensure they are accurately represent different cultures and are not discriminatory

Reviewing policies to reflect Aboriginal cultureIssues that affect delivery of services to Aboriginal people include:

• racism and negative staff attitudes• services that are institutionalised and impersonal• services that are perceived as being alien and hostile• Aboriginal people may be fearful and shy about talking to non-Aboriginal

professionals who they see as being authority figures• Aboriginal people my feel confusion about professional procedures, the

language professionals use or the ways problems are discussed• typical questions asked by service providers might be seen as being

embarrassing and culturally insensitive to Aboriginal people• workers might ask too many personal questions• workers might speak patronisingly• workers may not adequately explain what the issue is, what they propose

to do, may not ask permission before proceeding• communication can be awkward, workers often masking their own

discomfort by avoiding contact or hiding behind their professional roles• Aboriginal people might feel ashamed that they are confused and not ask

for clarification• in areas such as health western concepts of disease based on medical

models do not treat problems in their social and spiritual context• fear of separation and isolation from family is a great concern for many

Aboriginal people• Aboriginal people fear discrimination and report being left to last or being

treated by workers who do not feel comfortable touching and talking to them

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• there is often a climate of mistrust in which both sides resort to mutual stereotypes which reinforce and confirm prejudices

• access to services can be difficult if there is no car, phone and inadequate public transport

• lack of respect for cultural diversity and ways people behave• unequal power relations usually categorise interactions between workers

and Aboriginal people• Aboriginal people may respond with reticence, lack of self confidence and

suspicion which can make it easy for non-Aboriginal professionals to assume a superior role which in turn reinforces dependency

• language and how it is used can be a major obstacle• jargon can disempower people very quickly• Aboriginal people often prefer to establish rapport before getting on with

the business at hand, professionals can often be too busy and abrupt, this is seen as being disrespectful – the relationship can be as important as the treatment

• professional ethics which insist that everyone is treated in the same way often amounts to indirect discrimination. Aboriginal people, like many different cultural groups, may have different needs and priorities.

These issues need to be taken into account when developing policies for children’s services.

When we review or make policies it’s important to include a mechanism for asking the people who have to implement the policy for their input.

If they believe that they do not know much or don’t have much to say, it is important to include a mechanism for providing training or information before you ask them what they think.

It’s also important to incorporate a mechanism for asking the people the policy will effect what they think as well. That would include children and their parents.

Policies, philosophies, objectivesThe following are some examples of policies, philosophies, objectives (outcomes) and strategies that a Western New South Wales Preschool adopted for services working with small children and who aim to provide an emotionally safe environment for all. Because the preschool centre was used in the afternoons as a homework centre, parents of Aboriginal children got to know the place and subsequently started to enrol their children in the pre-school program.

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Activity 3

Source: Australian Dept Education, Science and Training Interactive ochre (2006)

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Suggested resources

Australian Bureau of Statistics (2007) Statistics on Aboriginal Usage patterns: The Health and Welfare of Australia’s Aboriginal and Torres Strait Islander People, Australian Government Publishing Service, Canberra.

Australian Government of Education, Employment and Workplace Relations FOR THE COUNCIL OF Australian Governments (2009) Belonging, Being & Becoming: The Early years learning framework for Australia. http://www.deewr.gov.au/

Australia. Human Rights and Equal Opportunity Commission (2007) Bringing Them Home (videorecording), HREOC, Sydney.

Cavaggion R (2007) Why me? (videorecording) Light Image, South Australia.

Connor J. (2007) Dreaming Stories: A springboard for learning, Research in practice series, v14, no2, Australian Early Childhood Association, Watson, ACT.

Darkinyung Language Group (2007) Darkinyung yada gudjagang = Strong healthy kids, Author, West Gosford, N.S.W.

Dau E (ed) (2001) The Anti-Bias Approach in Early Childhood (2nd edn), Pearson Education, Australia

Elder B (2000) Blood on the Wattle: Massacres and Maltreatment of Aboriginal AustraliansSince 1788, New Holland Publishers, Sydney.

Ellis T (2001) Building Bridges (videorecording), Australian Early Childhood Association, Watson, ACT.

Gungil, Jindibah (1994) Learning From the Past, Department of Community Services, NSW.

Human Rights and Equal Opportunity Commission (1997) Bringing Them Home: Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from their Families, HREOC, Sydney.

Jones K and Barnes S (2001) How Children View Aboriginality, Every Child, vol. 7, no. 1, pp 10-11.

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McClay D (1999) Talking Early Childhood: A resource book, Batchelor College, Batchelor, NT.

Morgan S (1999) My Place, Fremantle Press, Fremantle, WA.

Network SA Resource, Advisory and Management Services (2003) Aboriginal Arts and Crafts: Information and ideas to use in a program for children, Aboriginal Resource and Management Support Unit, Angle Park, SA.

Nowland S (2003) Including Cultural Experiences in your Program, Aboriginal Resource and Management Support Unit, Regency Park, SA

Nowland S (2003) Outdoor Aboriginal Games and Activities for Children, Aboriginal Resource and Management Support Unit, Regency Park, SA.

NSW Department of Aboriginal Affairs (Fact sheets) (c2004), Aboriginal Affairs Media Kit: Background briefing. 10 titles available. Available from: http://www.daa.nsw.gov.au/publications/31.html

Olsen C (2002) Rabbit-proof Fence (videorecording and study guide), Rumbalara Films, Olsen Levy Production in association with Showtime Australia

Panckhurst H (2008) First Australians (videorecording), SBS, Screen Australia, NSW Film and Television Office, South Australian Film Corporation, Screen West and Blackfella Films/First Nation Films. http://www.sbs.com.au/firstaustralians/

Perkins R (2008) First Australians: An illustrated history, Melbourne University Publishing, Carlton, Vic.

Robinson G (2008) Contexts of Child Development: Culture, policy and intervention, Charles Darwin University Press, Darwin, NT.

Secretariat of National Aboriginal and Islander Child Care (2005), Achieving Stable and Culturally Strong Out of Home Care for Aboriginal and Torres Strait Islander Children, North Fitzroy, Vic. This can be downloaded from: http://www.snaicc.asn.au/news/view_article.cfm?id=25&loadref=8

Willsher M (2001) Good Ideas, Happy Kids, Batchelor Press, Batchelor, NT.

Wilson J T and Link Up (NSW) Aboriginal Corporation (1997) In the Best Interest of the Child? Stolen Children: Aboriginal Pain/White Shame, Aboriginal History, Canberra, ACT.

Other useful websites and resources

Aboriginal history: http://aso.gov.au/education/indigenous/

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The history of the Cadital and Wangal people , around the Marrickville area of Sydney. http://www.marrickville.nsw.gov.au/cadigalwangal/main.htm

Family support services

Australian Government Department of Families, Housing, Community Services and Indigenous Affairs: http://www.facsia.gov.au/sa/indigenous/progserv/families/icp/Pages/icp_services_directory.aspx

Secretariat of National Aboriginal and Islander Child Care: http://www.snaicc.asn.au/index.cfm

Raising Children Network – Indigenous Parents: http://raisingchildren.net.au/articles/indigenous_parents.html

Aboriginal culture

Aboriginal Institute of Family Studies: http://www.aiatsis.gov.au/

Indigenous flags: http://www.aiatsis.gov.au/

ABC Message Sticks: http://www.abc.net.au/tv/messagestick/

Creative Spirits: http://www.creativespirits.info/aboriginalculture/index.html

Lore of the Land: http://www.loreoftheland.com.au/

Little Red, Yellow, Black Site: http://lryb.aiatsis.gov.au/resources.html

Time line of Indigenous films: http://www.creativespirits.info/resources/movies/indigenous-film-timeline.html

NSW Department of Aboriginal Affairs (fact sheets).(c2004)—10 titles- Health, Overview of history, Education: http://www.daa.nsw.gov.au/publications/31.html

Aboriginal lands / language group

Horton’s map of Aboriginal Australia. David R Horton is the creator of the Indigenous Language Map. This map is based on language data gathered by Aboriginal Studies Press, AIATSIS and Auslig/Sinclair, Knight, Merz, (1996). The map attempts to represent all of the language or tribal or nation groups of Indigenous people of Australia. http://www.abc.net.au/indigenous/map/default.htm

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Map from Norman.B.Tindale’s Aboriginal Tribes of Australia (1974) http://www.samuseum.sa.gov.au/page/default.asp?site=2&page=TIN_Tribal&level=1

NSW Aboriginal Lands Council: http://www.alc.org.au/

Loss of Land Mabo Decision: http://aso.gov.au/titles/documentaries/after-mabo/clip2/

Language

Aboriginal Institute of family studies: http://www.aiatsis.gov.au/

http://www.abc.net.au/rn/hindsight/features/holdingourtongues/

http://www.ards.com.au/language.htm

Media

National Indigenous Times: http://www.nit.com.au/links/LinkList.aspx?CategoryID=33

Resources

Indigenous Children’s Books: http://www.creativespirits.info/resources/store.html

List of titles and open book opportunities

State Library of Queensland: http://www.slq.qld.gov.au/find/virtualbooks/aboriginal_and_torres_strait_islanders_books

Connor J( 2007) Dreaming Stories: A springboard for learning, Research in practice series, v14, no2, Australian Early Childhood Association, Watson, ACT.

Pascoe B (2008) The Little Red, Yellow, Black Book: An introduction to Indigenous Australia. AIATSIS, Aboriginal Press. http://lryb.aiatsis.gov.au/

Yarn Strong Sista Korri Educational Consultant. http://www.yarnstrongsista.com/Frameset_Services.htm

Stolen Generations

Australian screen

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http://aso.gov.au/education/indigenous/families-and-communities/

Excerpt from the documentary Stolen Generations (PG). http://aso.gov.au/titles/documentaries/stolen-generations/clip1/

Rosie’s Story.http://aso.gov.au/titles/documentaries/rosie/clip1/

References

Australian Bureau of Statistics 2007, Statistics on Aboriginal Usage patterns: The Health and Welfare of Australia’s Aboriginal and Torres Strait Islander People, Australian Government Publishing Service, Canberra.

Australian Indigenous Healthinfonet (c2009) Indigenous Health (online). http://healthinfonet.ecu.edu.au/

Dau E (ed) (2001) The Anti-Bias Approach in Early Childhood (2nd edn) Pearson education, Australia

Early Childhood Australia Code of Ethics http://www.earlychildhoodaustralia.org.au/code_of_ethics/early_childhood_australias_code_of_ethics.html

Nixon D and Aldwinckle M (1999) Exploring: Child development—Three to six years, Social Science Press, Katoomba.

NSW Board of Studies, Working with Aboriginal Communities (revised 2008) A Guide to Community Consultation Protocols, Sydney

NSW Department of Aboriginal Affairs (fact sheets) (c2004) Aboriginal Affairs Media Kit: Back ground Briefing. 10 titles available. Available from: http://www.daa.nsw.gov.au/publications/31.html

Rudd K (2008) The Apology to the Stolen Generations of Australia (videorecording) Australian Broadcasting Corporation, Canberra.

Pascoe B and AIATSIS (2008) The Little Red, Yellow and Black Book, Aboriginal Press, Canberra

Parbury N (1998) Survival: A history of Aboriginal life in NSW, Ministry of Aboriginal Affairs, Sydney

Partington G and McCudden (1992) Ethnicity and Education, Thomson Press, Australia

Network SA Resource, Advisory and Management Services (2003) Aboriginal Arts and Crafts: Information and ideas to use in a program for children, Aboriginal Resource & Management Support Unit, Angle Park, SA.

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Wilson J T and Link Up (NSW) Aboriginal Corporation (1997) In the Best Interest of the child? Stolen children: Aboriginal pain/White shame, Aboriginal History, Canberra, ACT

Van Dieman V and Johns V (1995) From the Flat Earth: A guide for childcare staff caring for Aboriginal children, Children’s Services Resources and Advisory Program, NT.

Infection control and personal hygiene in child care settings

Staying Healthy in Child Care (4h edn) http://www.nhmrc.gov.au/publications/synopses/ch43syn.htm

Queensland Health Departments Germ Busters program at www.health.qld.gov.au/germbusters/resources_ec.asp

Green cleaning

www.sasiclean.com.au

www.freshgreenclean.com.au

www.tec.org.au

Food safety

HACCP Based Food Safety Programmes and Endorsements: http://www.haccp.com.au/

NCAC (2006) Food Safety: Quality improvement and accreditation system principle 6.2. Surry Hills, NCAC. http://www.ncac.gov.au/factsheets/qias_factsheet_3.pdf

NSW Food Authority (2008) Food Service in NSW Childcare Centres: Preliminary evaluation findings. Newington, NSW http://www.foodauthority.nsw.gov.au/_Documents/industry_pdf/food_service_in_nsw_preliminary_evaluation.pdf

Lady Gowrie Child Centre, A Guide to Documenting Food Safety Plans. http://www.gowrie- sydney.com.au/userdata/downloads/s//Resource%20Form%20Current%2008.pdf

DVD/videos/ screen

Cowden A (1994) Growing up Koori, Equality Videos, Drysdale, Vic.

22 Certificate III in Children’s Services: CHCIC302A: Reader LO 11943 © NSW DET 2010

Featherstone D (1986) Babakiueria: What do you call this place? Australian Film Commission.

First Australians (DVD)(2008) Blackfella Films, SBS. You can view this at: http://www.sbs.com.au/firstaustralians

Heiss G (book and video) (1995) Poopajyn Boori Noorta Noorta Boola - Little Children Learning Together: An Aboriginal resource book for early childhood services, Aboriginal Early Childhood Services Support Unit, Sydney.

Rudd K (2008) The Apology to the Stolen Generations of Australia (videorecording] Australian Broadcasting Corporation, Canberra.

Excerpt from the documentary Stolen Generations (PG): http://aso.gov.au/education/indigenous/families-and-communities/

http://aso.gov.au/titles/documentaries/stolen-generations/clip1/

Rosie’s Story: http://aso.gov.au/titles/documentaries/rosie/clip1/

Certificate III in Children’s Services: CHCIC302A: Reader LO 11943 23© NSW DET 2010