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Conceptualising Games and Sport Teaching in Physical Education as a Culturally Responsive Curriculum and Pedagogy

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Title: Conceptualising Games and Sport Teaching in Physical Education as a Culturally Responsive Curriculum and Pedagogy
Language: English
Authors: Pill, Shane (ORCID 0000-0003-3970-6724), Evans, John R. (ORCID 0000-0003-1566-4507), Williams, John (ORCID 0000-0002-3625-7487), Davies, Michael J. (ORCID 0000-0002-3440-0390), Kirk, Mary-Anne
Source: Sport, Education and Society. 2022 27(9):1005-1019.
Availability: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
Peer Reviewed: Y
Page Count: 15
Publication Date: 2022
Document Type: Journal Articles
Reports - Descriptive
Descriptors: Physical Education, Culturally Relevant Education, Foreign Countries, Indigenous Populations, Game Based Learning, Indigenous Knowledge, Curriculum Development, Decolonization
Geographic Terms: Australia
DOI: 10.1080/13573322.2021.1964461
ISSN: 1357-3322
1470-1243
Abstract: The "Australian Curriculum: Health and Physical Education" (Australian Curriculum, Assessment and Reporting Authority (2020a) requires all teachers to include Aboriginal and Torres Strait Islander peoples', culture and history where there is scope to meaningfully do so. However, there is a general absence in Australia and internationally of understanding culturally responsive pedagogy for those perspectives in teaching Physical Education (PE). This concept paper proposes an educational framework comprising Yunkaporta's (2009) 8 Ways Aboriginal Pedagogy and the Game Sense approach (GSA) (Australian Sports Commission [ASC], 1996). for games and sport teaching in PE to move towards a culturally responsive curriculum and pedagogy. We provide an empirical argument that curricula are instruments of colonisation and explain the creation of a cultural interface through games and sport as one approach for decolonising PE. We present an opportunity to 'close the gap' between Western and Aboriginal knowledge through the purposeful design of engagement in reconciliation, respect and recognition of continuous living Aboriginal cultures. We use the game Parndo (ASC, 2000) to illustrate an example of how Yunkaporta's (2009) framework and the GSA become a solution for closing our identified gap. By proposing a culturally responsive curriculum, we focus on the importance of identity for all people and how curricula must be relevant and meaningful for all Australians. Importantly, Yunkaporta's (2009) 8 Ways is a product of 'cultural interface', co-created through dialogue between Aboriginal and non-Aboriginal educators. Our findings, although not transferable to other settings, nonetheless have relevance to other countries where there is a similar move to decolonise PE curricula.
Abstractor: As Provided
Entry Date: 2023
Accession Number: EJ1371645
Database: ERIC
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  Value: <anid>AN0160327264;0uv01nov.22;2022Nov23.03:41;v2.2.500</anid> <title id="AN0160327264-1">Conceptualising games and sport teaching in physical education as a culturally responsive curriculum and pedagogy </title> <p>The Australian Curriculum: Health and Physical Education (Australian Curriculum, Assessment and Reporting Authority (2020a) requires all teachers to include Aboriginal and Torres Strait Islander peoples', culture and history where there is scope to meaningfully do so. However, there is a general absence in Australia and internationally of understanding culturally responsive pedagogy for those perspectives in teaching Physical Education (PE). This concept paper proposes an educational framework comprising Yunkaporta's (2009) 8 Ways Aboriginal Pedagogy and the Game Sense approach (GSA) (Australian Sports Commission [ASC], 1996). for games and sport teaching in PE to move towards a culturally responsive curriculum and pedagogy. We provide an empirical argument that curricula are instruments of colonisation and explain the creation of a cultural interface through games and sport as one approach for decolonising PE. We present an opportunity to 'close the gap' between Western and Aboriginal knowledge through the purposeful design of engagement in reconciliation, respect and recognition of continuous living Aboriginal cultures. We use the game Parndo (ASC, 2000) to illustrate an example of how Yunkaporta's (2009) framework and the GSA become a solution for closing our identified gap. By proposing a culturally responsive curriculum, we focus on the importance of identity for all people and how curricula must be relevant and meaningful for all Australians. Importantly, Yunkaporta's (2009) 8 Ways is a product of 'cultural interface', co-created through dialogue between Aboriginal and non-Aboriginal educators. Our findings, although not transferable to other settings, nonetheless have relevance to other countries where there is a similar move to decolonise PE curricula.</p> <p>Keywords: Yunkaporta; Aboriginal pedagogies; game sense approach; reconciliation; cultural interface</p> <hd id="AN0160327264-2">Introduction</hd> <p>To improve and enhance learning outcomes for all students, every child needs to be able to see themselves, their identities, and their cultures reflected in curriculum and expressed in the situated context of the class. Internationally, few resources are available to support Physical Education (PE) teachers to understand the complexity of conceptualising Aboriginal histories and cultures as a program of study, enacted through lessons and assessment (Williams & Pill, [<reflink idref="bib68" id="ref1">68</reflink>]). We acknowledge that Aboriginal pedagogy may be considered by some at odds with the analytical cognitive orientation often favoured in Western constructs of schooling (Frazer & Yunkaporta, [<reflink idref="bib24" id="ref2">24</reflink>]). In presenting this concept paper, we are cognisant of Nakata's ([<reflink idref="bib49" id="ref3">49</reflink>]) advice that 'Indigenous knowledge is different things in different places to different people' (p. 283). As a collaboration of Aboriginal and non-Aboriginal authors, we agree with Nakata ([<reflink idref="bib49" id="ref4">49</reflink>]) that there is value in the integration of two systems of knowledge to produce new knowledge and practices to provide solutions, while taking care to stress the distinctions and complementarity where they exist between the different knowledge systems. We attempt to see conditions of convergence of knowledge and discourses and seek to consider their application and present a responsible course in relation to the future practice of PE (Nakata, [<reflink idref="bib49" id="ref5">49</reflink>]).</p> <p>In this concept paper, we use the example of the <emph>Australian Curriculum: Health and Physical Education</emph> (AC:HPE) (Australian Curriculum, Assessment and Reporting Authority [ACARA], [<reflink idref="bib3" id="ref6">3</reflink>]) and the Cross-curriculum Priority: Aboriginal and Torres Strait Islander Histories and Cultures (ACARA, [<reflink idref="bib4" id="ref7">4</reflink>]) to conceptualise decolonisation of PE curricula and the opportunity to 'close the gap' between Western and Aboriginal knowledge through purposeful design of engagement in reconciliation, respect and recognition of the continuous living cultures of Aboriginal and Torres Strait Islander peoples (ACARA, [<reflink idref="bib4" id="ref8">4</reflink>]). When referring to the Australian context specifically, we adopt use of the term 'Aboriginal', to mean Aboriginal and Torres Strait Islander people, cultures and perspectives, instead of 'Indigenous' because we reside, teach and research on the lands of Aboriginal Australians (Burgess & Evans, [<reflink idref="bib10" id="ref9">10</reflink>]).</p> <p>Authors 1, 3 and 4 are non-Aboriginal researchers. Their positions are not of intention to represent the views or standpoints of First Nations Peoples. Instead, it is to critically consider decolonisation of PE curricula and the opportunity to 'close the gap' between Western and Aboriginal knowledge through the purposeful design of teaching in ways that challenge hegemonic conventions of PE. Author 2 is an Aboriginal academic who has a background in sport pedagogy and PE. His focus on sport pedagogy and PE enabled an interpretation of Yunkaporta's ([<reflink idref="bib70" id="ref10">70</reflink>]) and Nakata's ([<reflink idref="bib50" id="ref11">50</reflink>]) theories about PE teaching in schools. Author 5 is a descendant of the stolen generation and a current PE teacher. This paper builds on initial theorising by Author 2 and colleagues (2017).</p> <hd id="AN0160327264-3">Background</hd> <p></p> <hd id="AN0160327264-4">Curricula as an instrument of colonisation</hd> <p>Australian PE has arguably been an adjunct instrument of schooling of colonisation via a Western Eurocentric, technocratic focus on British games and sport holding values, beliefs and expectations about what constitutes the content and pedagogical expression of the subject (Williams, [<reflink idref="bib67" id="ref12">67</reflink>]). Australian school curricula have been subjected to a historical process whereby Aboriginal knowledge systems were originally positioned as obstacles in the progress of Aboriginal peoples towards 'civilisation' (Nakata, [<reflink idref="bib50" id="ref13">50</reflink>]; Tait, [<reflink idref="bib61" id="ref14">61</reflink>]; Williams, [<reflink idref="bib65" id="ref15">65</reflink>]). Aboriginal knowledge were discounted (Fitzpatrick, [<reflink idref="bib22" id="ref16">22</reflink>]) as the social standards, values and beliefs of 'unsophisticated' societies were incompatible with those of 'more developed' Western societies (Williams, [<reflink idref="bib65" id="ref17">65</reflink>]). Consequently, 'The British "system" resulted in the elimination and extermination of Indigenous social systems, knowledge, traditions and cultural sciences' (Foley, [<reflink idref="bib23" id="ref18">23</reflink>], p. 4).</p> <p>Nonetheless, from the mid-1980s there has been some revival of Aboriginal traditional games in Australia (Howell, [<reflink idref="bib31" id="ref19">31</reflink>]; Williams, [<reflink idref="bib65" id="ref20">65</reflink>]). Despite this interest, it seems there is a lack of knowledge amongst HPE teachers about <emph>how</emph> to teach the Cross-curriculum Priority, considered here within PE (Williams & Pill, [<reflink idref="bib68" id="ref21">68</reflink>]). However, there are resources available that provide content for teaching Aboriginal games. An example of such a resource is <emph>Yulunga</emph> (Sport Australia, [<reflink idref="bib59" id="ref22">59</reflink>]), translated from Kamilaroi language to mean 'playing' (Sport Australia, [<reflink idref="bib59" id="ref23">59</reflink>]). Many <emph>Yulunga</emph> games are still played today but were traditionally used as a means of teaching children life skills as well as for general leisure (Dinan Thompson et al., [<reflink idref="bib16" id="ref24">16</reflink>]; Edwards, [<reflink idref="bib19" id="ref25">19</reflink>]). Whatman et al. ([<reflink idref="bib63" id="ref26">63</reflink>]) explained the games detailed in the <emph>Yulunga</emph> (Sport Australia, [<reflink idref="bib59" id="ref27">59</reflink>]) resource as cultural products designed and enacted from a worldview different to the physical activity perspectives of colonisers. In addition to being a resource for the maintenance of knowledge and practice that sustains Aboriginal and Torres Strait Islander Histories and Cultures (ACARA, [<reflink idref="bib4" id="ref28">4</reflink>]), the <emph>Yulunga</emph> games provide a means of engaging students in PE with an authentic understanding of this Cross-curriculum Priority, provided the games are not introduced tokenistically, rather, students are engaged with significance and meaning of the games (Dinan Thompson et al., [<reflink idref="bib16" id="ref29">16</reflink>]).</p> <hd id="AN0160327264-5">Aboriginal perspectives in Australian physical education</hd> <p>In Australia, Aboriginal students experience a mostly Eurocentric PE that fails to acknowledge the Cross-curriculum Priority examined here (Williams, [<reflink idref="bib67" id="ref30">67</reflink>]). Dinan Thompson et al. ([<reflink idref="bib16" id="ref31">16</reflink>]) investigated the introduction of Aboriginal games using the <emph>Yulunga</emph> resource in a public primary school with a high proportion of Aboriginal students, finding those students enjoyed learning about their culture. This is an important result for Australian PE, as Aboriginal students here experience cultural barriers and a dissonance between their culture and the school context (Evans et al., [<reflink idref="bib20" id="ref32">20</reflink>]). However, Dinan Thompson et al. ([<reflink idref="bib16" id="ref33">16</reflink>]) caution using Yulunga solely as an instrumental means of meeting the curriculum requirements of integrating Aboriginal perspectives in teaching and learning through a list of games available to teachers. The focus of their project was promoting and maintaining culture through recognition of Aboriginal knowledge and sharing and promoting 'Aboriginal intelligence'. However, Evans et al. ([<reflink idref="bib20" id="ref34">20</reflink>]) suggested teaching Aboriginal games alongside the sports that traditionally comprise the PE curriculum would help create a greater sense of community with and for Aboriginal people. To this end, Williams and Pill ([<reflink idref="bib68" id="ref35">68</reflink>]) explored the experience of planning and implementing a unit of work focussed on an Aboriginal game (Buroinjin), taught using a Game Sense approach (GSA) in a primary school to deliver a socially just version of PE. Student data identified that the two versions of Buroinjin the students, all non-Aboriginal, were taught differed from games they already knew, although some aspects were like activities they had experienced (Williams & Pill, [<reflink idref="bib68" id="ref36">68</reflink>]). Students also recognised and understood cultural knowledge as something that is valuable to learn while simultaneously noting the 'silence' (Howell, [<reflink idref="bib31" id="ref37">31</reflink>]) of Aboriginal games in Australian society.</p> <p>While Williams and Pill ([<reflink idref="bib68" id="ref38">68</reflink>]) reported how Western epistemology, through a GSA, embodied within the AC:HPE, can be used to teach Buroinjin, historically there is a general absence internationally of understanding about culturally responsive pedagogy for Aboriginal perspectives in PE (Robinson et al., [<reflink idref="bib57" id="ref39">57</reflink>]; Williams, [<reflink idref="bib67" id="ref40">67</reflink>]). There also remains a dearth of scholarship directly addressing 'ability' and how it is learnt in PE in post-colonial times (Wright & Burrows, [<reflink idref="bib69" id="ref41">69</reflink>]) that considers Aboriginal 'ways of knowing'. One of the few examples where consideration has been given to how Aboriginal games should be taught is evident in the Australian Capital Territory (ACT). There the Ngunnawal people have provided draft guidelines for how Australian Capital Territory (ACT) teachers should teach Aboriginal games in respectful ways (Ngunnawal draft, [<reflink idref="bib51" id="ref42">51</reflink>]). This paper seeks to extend this kind of initiative by addressing the identified gap in culturally responsive pedagogy and provide information and insights where none have existed previously. The intention being to assist teachers in delivering more socially just PE. In so doing we extend the work of Williams and Pill ([<reflink idref="bib68" id="ref43">68</reflink>]) to enable PE to be taught in more culturally appropriate ways.</p> <hd id="AN0160327264-6">The AC:HPE and the Cross-curriculum priority: Aboriginal and Torres Strait Islander histories...</hd> <p> <emph>Australians Together</emph> (Australians Together, [<reflink idref="bib8" id="ref44">8</reflink>]) have developed resources and a learning framework around a set of five Key Ideas to build capacity for teachers to appropriately teach the Cross-curriculum Priority examined here. The five Key Ideas are:</p> <p></p> <ulist> <item> <emph>The Wound</emph> explores the ongoing negative effects of colonisation;</item> <p></p> <item> <emph>Our History</emph> tells stories that many Australians have never heard;</item> <p></p> <item> <emph>Why Me</emph>? examines why Aboriginal perspectives are relevant to every Australian;</item> <p></p> <item> <emph>Our Cultures</emph> focuses on the importance of identity for all people; and</item> <p></p> <item> <emph>My Response</emph> provides guidance for how to engage respectfully.</item> </ulist> <p>Guenther et al. ([<reflink idref="bib27" id="ref45">27</reflink>]) tested the propositions of the Australians Together five Key Ideas with teachers. The authors found professional learning helps overcome teachers' limited awareness of how to teach the focused Cross-curriculum Priority, enhanced teachers' desire to know more and to connect better with curriculum and planning (Guenther et al., [<reflink idref="bib27" id="ref46">27</reflink>]). However, this empathy and formation of new narratives do not demonstrably transfer into a greater focus on social justice or equity in educational approaches upon teachers returning to the classroom (Williams, [<reflink idref="bib67" id="ref47">67</reflink>]). This signifies a concern there is unfinished business in Australia about reconciliation and addressing the silence of Aboriginal perspectives in Australian PE. We contend that by non-Aboriginal Australians 'walking together' with First Nations Peoples, these shortcomings can be addressed and specifically, through the application of Yunkaporta's ([<reflink idref="bib70" id="ref48">70</reflink>]) Aboriginal pedagogy to games and sport teaching.</p> <p>Another influence in the Australian context is the Australian Professional Standards for Teachers (The Australian Institute for Teaching and School Leadership [AITSL], [<reflink idref="bib5" id="ref49">5</reflink>]). In addition to HPE teachers requiring professional knowledge about social background, development and characteristics of students and the implications for teaching and learning (Standard 1), specific knowledge of strategies for teaching Aboriginal students is required (Standard 1.4). Further, in knowing the content and how to teach it (Standard 2) demonstration of broad understanding and respect of Aboriginal people to promote reconciliation between Aboriginal and non-Aboriginal Australians (Standard 2.4) is expected.</p> <p>Rather than deconstructing, reconstructing and shaping this Cross-curriculum Priority to 'fit' (Guenther et al., [<reflink idref="bib27" id="ref50">27</reflink>]; Maxwell et al., [<reflink idref="bib43" id="ref51">43</reflink>]) into the AC:HPE, from an activity focus perspective, we propose HPE teachers need to consider this priority as teaching about culture. Indeed, this was a key finding in Williams and Pill ([<reflink idref="bib68" id="ref52">68</reflink>]) work. Such an approach requires HPE teachers to understand how the construction and shaping of knowledge serve to maintain the status quo or alternatively become transformative (Davis et al., [<reflink idref="bib14" id="ref53">14</reflink>]). Here, the potential for promoting social justice beyond existing understandings is examined. Our suggested re-direction in emphasis is particularly important as directives to include Aboriginal perspectives in Australian education have been stated previously in State and Territory curricula (Williams, [<reflink idref="bib66" id="ref54">66</reflink>]). Despite this, there is limited evidence of Aboriginal perspectives being taught in PE (Williams, [<reflink idref="bib65" id="ref55">65</reflink>]). We are, however, sensitive on writing about these perspectives given Aboriginal Australians are not a culturally homogenous group, and globally, Indigenous communities are historically apprehensive towards research ontologies, epistemologies, and axiologies and their appropriateness to self-determination and emancipation (Foley, [<reflink idref="bib23" id="ref56">23</reflink>]; Rigney, [<reflink idref="bib56" id="ref57">56</reflink>]).</p> <hd id="AN0160327264-7">Moving from Aboriginal perspectives to ways of knowing in games and sport teaching</hd> <p>The Institute for Aboriginal Development ([<reflink idref="bib32" id="ref58">32</reflink>]) suggested Aboriginal philosophy consists of three interacting worlds: the 'Physical World' that is creation; the 'Human World' that is the knowledge and behaviour of people; and the 'Sacred World' whose foundation is healing, oral history, care of Country, the laws and their maintenance. For Australian Aboriginal peoples the term 'Country' is central to their existence, education and governance, where interactions are interdependent, consisting of every living and non-living element, whether that is Culture, land, family or time (Burgess & Morrison, [<reflink idref="bib11" id="ref59">11</reflink>]). The triangulation of these three worlds can be described as 'Aboriginal ontology' (Foley, [<reflink idref="bib23" id="ref60">23</reflink>]). This intersection is evident in Yunkaporta's ([<reflink idref="bib70" id="ref61">70</reflink>]) 8 Ways Framework. We are asserting education at the intersection of the two knowledge systems examined requires more than the inclusion of initiatives such as teaching <emph>Yulunga</emph> games in PE, for example. Meaning, PE cannot be reduced to the inclusion of those games as content alone. An area for exploration, therefore, is the development of a 'cultural interface', which maintains continuity with Aboriginal 'lifeworlds', learning skills relevant to the present and the future (Nakata, [<reflink idref="bib48" id="ref62">48</reflink>]). Such a cultural interface becomes a space allowing exchange between non-Aboriginal and Aboriginal knowledge systems (Nakata, [<reflink idref="bib50" id="ref63">50</reflink>]) and in education settings becomes a 'dynamic space between ancestral and western realities' (Yunkaporta & McGinty, [<reflink idref="bib71" id="ref64">71</reflink>], p. 58).</p> <p>Evans et al. ([<reflink idref="bib20" id="ref65">20</reflink>]) suggested Yunkaporta's ([<reflink idref="bib70" id="ref66">70</reflink>]) 8 Ways pedagogy is epistemologically consistent with 'Western' constructivist inquiry and problem-solving oriented pedagogy for sport teaching, like the GSA (Australian Sports Commission, [<reflink idref="bib6" id="ref67">6</reflink>]). Significantly, the GSA remains a pedagogical emphasis of Australian sport and the Playing for Life philosophy (Sport Australia, [<reflink idref="bib60" id="ref68">60</reflink>]). The educational framework we propose is the 'coming together' of the GSA and Yunkaporta's ([<reflink idref="bib70" id="ref69">70</reflink>]), 8 Ways.</p> <p>Further, the GSA is juxtaposed with the Australian Sporting Schools program and the Physical Literacy strategy as central elements of the realisation of the Playing for Life philosophy (Sport Australia, [<reflink idref="bib60" id="ref70">60</reflink>]). Consequently, the GSA is pedagogically consistent with key tenets of teaching for effective learning in PE (Light, [<reflink idref="bib36" id="ref71">36</reflink>]; Light et al., [<reflink idref="bib37" id="ref72">37</reflink>]; Pill, [<reflink idref="bib53" id="ref73">53</reflink>]). We posit that games and sport can act as the apex of Yunkaporta's ([<reflink idref="bib70" id="ref74">70</reflink>]) Boomerang Matrix of Cultural Interface Knowledge (See Figure 1) where the possibility for common ground between Aboriginal and non-Aboriginal knowledge occurs and the potential for decolonising games and sport teaching in PE curriculum increases (Burgess & Evans, [<reflink idref="bib10" id="ref75">10</reflink>]).</p> <p>Graph: Figure 1. Yunkaporta's ([<reflink idref="bib70" id="ref76">70</reflink>]) Boomerang matrix of cultural interface knowledge.</p> <p>From a review of the extant literature, there appears to be a gap in how Aboriginal ways of knowing are represented and used in Australian PE pedagogy. While resources such as <emph>Yulunga</emph> (Sport Australia, [<reflink idref="bib59" id="ref77">59</reflink>]) provide accounts for playing a wide range of Aboriginal games using contemporary school PE equipment and provide background for these games, there appears to be much scope for broader unpacking of meaning. Such elaboration moves beyond simply playing the games and learning rules towards sharing of culture and promoting 'Aboriginal intelligence'. For example, while initiatives like the Ngunnawal guidelines (Ngunnawal draft, [<reflink idref="bib51" id="ref78">51</reflink>]) offer much-needed direction for teachers seeking to teach Aboriginal perspectives in PE, authentically and respectfully, there is perhaps scope for expanding these to better reflect the richness of Australian Aboriginal Culture. Such endeavour serves to increase the educative purpose and adequacy of lessons. We consider how Yunkaporta's ([<reflink idref="bib70" id="ref79">70</reflink>]) Framework (Figure 2) can be used to perhaps enrich guidelines such as the above. Specifically, to reflect the broader meaning of Aboriginal games, as being much more than alternative movement forms to what we typically know PE to be.</p> <p>Graph: Figure 2. 8ways framework (adapted from Yunkaporta ([<reflink idref="bib70" id="ref80">70</reflink>]), p. 3).</p> <hd id="AN0160327264-8">Yunkaporta's Framework as a 'Way of Knowing and Learning' for Games and Sport Teaching in Phy...</hd> <p>Yunkaporta's ([<reflink idref="bib70" id="ref81">70</reflink>]) Framework (Figure 3) consists of 8 ways of Knowing and Learning illustrated in a single diagram This is similarly depicted to the GSA as a non-linear pedagogy, and as explained later, each is considered holistically and not as a series of steps to linearly follow.</p> <p>Graph: Figure 3. Our proposal to 'close the gap' between Western knowledge and Aboriginal knowledge using a 'non verses' view to find the synergy between 8 Ways of Knowing and the Game Sense approach for games and sport teaching in PE.</p> <p>The pedagogies within this framework are a starting point for culturally safe entry into dialogue that engages with Aboriginal knowledge (8ways, [<reflink idref="bib1" id="ref82">1</reflink>]). The pedagogies and the intersection with the GSA are explained below:</p> <p> <emph>Story Sharing</emph>: Learning is approached through narrative.</p> <p> <emph>Learning Maps</emph>: Pathways of knowledge are made explicit visually.</p> <p> <emph>Non-Verbal</emph>: Learning is 'hands-on', involves critical reflection, and minimal teacher intrusive strategies.</p> <p> <emph>Symbols and Images</emph>: Images and metaphors are used orally and visually to understand concepts and content.</p> <p> <emph>Land Links</emph>: Place-based learning linking content to local land and nature.</p> <p> <emph>Non-Linear</emph>: We each create our own journey from the ideas we put together to create new knowledge.</p> <p> <emph>Deconstruct Reconstruct:</emph> Work from wholes to parts using modelling and scaffolding.</p> <p> <emph>Community Links:</emph> Learning is applied for community benefit.</p> <p>(8ways, [<reflink idref="bib1" id="ref83">1</reflink>]; Yunkaporta, [<reflink idref="bib70" id="ref84">70</reflink>])</p> <p> <bold> <emph>Story sharing</emph> </bold>: A GSA invites students into a narrative with a game. The discursive elements of the GSA position games and sport teaching as a sharing of a story of learning, as there is a co-constructed educational conversation. In this kind of dialogue, the teacher acts as a facilitator of student knowledge exposition and production. The importance of story-telling is also emphasised in the Ngunnawal draft guidelines where ' ... all students are told about the Indigenous background to activities or games prior to playing them, in order to understand their correct cultural context/nuance' (Ngunnawal Draft, [<reflink idref="bib51" id="ref85">51</reflink>], p.1). This means when using a GSA with Aboriginal perspectives, it is not about embedding those within a Western curriculum, or pedagogical approach, which often takes the form of only <emph>talking</emph> about Aboriginal peoples, histories and culture. It is about broadening and deepening the existing curriculum to embrace ways of Aboriginal knowing, being and doing currently not prioritised (Arrows & Narvaez, [<reflink idref="bib2" id="ref86">2</reflink>]; Mosquin, [<reflink idref="bib47" id="ref87">47</reflink>]; Simpson, [<reflink idref="bib58" id="ref88">58</reflink>]). An example of how the GSA may benefit from Yunkaporta's ([<reflink idref="bib70" id="ref89">70</reflink>]) pedagogy towards 'story sharing' is explained later in the paper.</p> <p> <bold> <emph>Learning Maps</emph> </bold>: In a GSA, pathways of knowledge are mapped from the game. The 'realistic context' of a game or a game-form ' ... becomes the focus and starting point of practical sessions' (ASC, [<reflink idref="bib6" id="ref90">6</reflink>], p. 1). As such, games have an inherent 'logic' created by their rules (Grehaigne et al., [<reflink idref="bib26" id="ref91">26</reflink>]). However, similar games can also be seen to have a complimentary logic enabling them to be grouped into game categories. These include Invasion, Net/Court, Striking-Fielding and Target, each acting as a Learning Map inherent in tactical games teaching models (Metzler, [<reflink idref="bib46" id="ref92">46</reflink>]) such as the GSA. Furthermore, in a GSA, pathways of knowledge are explained as principles of play from which game concepts and associated strategies and tactics are mapped from the game (ASC, [<reflink idref="bib6" id="ref93">6</reflink>]; Light, [<reflink idref="bib35" id="ref94">35</reflink>]). However, it is necessary the interface be more than interpreting the tactical learning focus of a GSA as a Learning Map. For deeper connections teachers should tap into the living body of knowledge of Aboriginal Nations to identify similarities through stories to guide non-Aboriginal people in Aboriginal ways of knowing, learning, and behaving with Country. In this way of finding similarities and connections through stories, McNight ([<reflink idref="bib44" id="ref95">44</reflink>]) suggested it is possible to build respectful relationships with Aboriginal people, Country and self. We believe this kind of enaction extends Light and Harvey's ([<reflink idref="bib39" id="ref96">39</reflink>]) work on the GSA as a positive pedagogy by its central focus on reflection and purposeful social interaction through play.</p> <p> <bold> <emph>Non-Verbal</emph> </bold>: In a GSA, learning is 'hands-on' as the game is the starting point and learning focus. Critical reflection is fostered through player inquiry facilitated by well-considered teacher questioning in preference to more intrusive 'telling', creating 'hands-on with minds-on' learning contexts with the aim of developing 'thinking players' (ASC, [<reflink idref="bib6" id="ref97">6</reflink>]; den Duyn, [<reflink idref="bib15" id="ref98">15</reflink>]). Therefore, this GSA focus on questioning may lead to a high verbal teaching style to promote player connection with the game. In creating non-verbal 'hands-on' learning, critical reflection, and minimal teacher intrusive strategies, the non-verbal emphasis draws attention to alternatives to teacher-led questioning. In particular, to teachers facilitating player reflection and the ability to 'see' and understand shapes and patterns in play, and the ability to 'identify the information-movement couplings associated with how players produce the functional behaviours that answer the requirements of momentary configurations of play' (Williams, [<reflink idref="bib64" id="ref99">64</reflink>], p. 46). To assist with this learning method, visible learning strategies could be another approach. For example, Low et al. ([<reflink idref="bib40" id="ref100">40</reflink>]) developed the visible learning strategy 'Story hui' for PE, seeking to understand first the story before the 'voice of the speaker' as the creator of the story. This is a group story telling process where students used visual notes to evidence their learning, and the story was then interpreted.</p> <p> <bold> <emph>Symbols and Images</emph> </bold>: When using a GSA, images of recognisable patterns of play leading to generalised principles of play within each game category are used to understand concepts and content. Through this process, a picture of the game is created through shared mental representations by the principles of play and game concepts (tactics and strategies). Through our approach, game-based understandings could be represented in the co-production of symbols images or both that students create. Students could make their learning visible (Low et al., [<reflink idref="bib41" id="ref101">41</reflink>]) by creating: Symbols and images for the game, respectful relationships and communication, or connection to Country 'concepts'. In addition to potential increased opportunities for student assessment through their learning being more visible, these 'concepts' represented as symbols could be used as non-verbal teaching cues, connecting this pedagogy of non-verbal representations of learning. Furthermore, teachers could prepare symbols and images to represent learning expectations as part of making learning requirements more explicit to students (Hattie, [<reflink idref="bib29" id="ref102">29</reflink>]).</p> <p> <bold> <emph>Land Links</emph> </bold>: Teaching approaches like the GSA emphasise that learning is an active process whereby the individual is situated in the social and cultural contexts of their environment. In other words, learning is place-based (Kirk & Macdonald, [<reflink idref="bib33" id="ref103">33</reflink>]). As Kirk and MacPhail ([<reflink idref="bib34" id="ref104">34</reflink>], p. 183) noted ' ... a situated perspective assumes that learning involves the active engagement of individuals with their environment'. Information about connection to land is readily available for teachers through <emph>Yulunga</emph> (Sport Australia, [<reflink idref="bib59" id="ref105">59</reflink>]) where background to traditional games, provides teachers and students opportunity to learn about and connect to Country and different Nations who played these movement forms.</p> <p>The pedagogy (Land Links) from Yunkaporta's ([<reflink idref="bib70" id="ref106">70</reflink>]) Framework therefore offers a potential ecological concept non-evident in the current format of the GSA, that is, to connect students to land, space and place beyond the manipulation of constraint boundaries (i.e. the playing area). In other words, 'Place' is more than geography. It has multiple dimensions, applications and interpretations, including cultural, economic, social, political and educational (Dreise, [<reflink idref="bib17" id="ref107">17</reflink>]). Place must therefore be at the heart of our approach if we are to enable Yunkaporta's ([<reflink idref="bib70" id="ref108">70</reflink>]) Framework authentically in PE.</p> <p>By expanding a GSA for students to interact with place in the way described way, a sense of belonging can be established, whereby students learn about being, interacting and feeling Country (Ganesharajah, [<reflink idref="bib25" id="ref109">25</reflink>]). Connecting games to Country and the people who play or played them, may help mitigate issues of appropriation and the potential for these traditional games to be absorbed into Western content and lessons (Williams, [<reflink idref="bib64" id="ref110">64</reflink>]). This is of importance when playing a <emph>Yulunga</emph> game (Sport Australia, [<reflink idref="bib59" id="ref111">59</reflink>]) on lands where accounts of playing it have been lost. Therefore, it is essential to acknowledging diversity among Australia's First Nations Peoples instead of treating Aboriginal Australians as a homogenous group. Here we take appropriation to mean ' ... when a member of one culture takes a cultural practice or theory of a member of another culture as if it were his or her own or as if the right of possession should not be questioned or contested' (Hart, [<reflink idref="bib28" id="ref112">28</reflink>], p. 138). Instead, Aboriginal and non-Aboriginal knowledge systems may coexist without conflating them.</p> <p> <bold> <emph>Non-Linear</emph> </bold>: The GSA is described as flexible and non-linear (Breed & Spittle, [<reflink idref="bib9" id="ref113">9</reflink>]; Light, [<reflink idref="bib35" id="ref114">35</reflink>]; Pill, [<reflink idref="bib54" id="ref115">54</reflink>]) as illustrated in Figure 4. After an initial game, a period of reflection occurs. Following this reflection, the ideas that emerge can be tested in a return to the game. Another option is a pause in the game to isolate a micro-component for practice, before re-starting to test if the action has improved game behaviour. Individuals, groups of players or the team might pause for an isolated practice task depending on the need identified during the reflection. A third option after reflection is the progression to development of game 1 with a modification or condition to increase the challenge point or complexity of the game. Further, multiple ways or variations are provided for teaching the games detailed in <emph>Yulunga</emph> (Sport Australia, [<reflink idref="bib59" id="ref116">59</reflink>]).</p> <p>PHOTO (COLOR): Figure 4. The Game Sense approach as non-linear pedagogy (Pill, [<reflink idref="bib55" id="ref117">55</reflink>]).</p> <p> <bold> <emph>Deconstruct Reconstruct</emph> </bold>: A GSA encourages games and sport teaching from the whole, a representation of the game in a modified form, to parts of the game inquired upon, practiced or both, and then return to the game. The game determines the areas of learning, progressed through modelling, questioning, experimentation and practice where necessary (Evans et al., [<reflink idref="bib20" id="ref118">20</reflink>]; Light, [<reflink idref="bib35" id="ref119">35</reflink>]). In Aboriginal communities, play, through informal games facilitates s skill development in ways different to the often regulated highly structured teaching of movement, often found in PE programmes, but that are aligned with precepts of the GSA. Although not new, the GSA remains innovation to many PE teachers due to hegemonic conformity to PE as a largely practice-style pedagogy for sport (Evans et al., [<reflink idref="bib21" id="ref120">21</reflink>]).</p> <p> <bold> <emph>Community Links:</emph> </bold> In a GSA, learning in PE is applied for community benefit in the sense of developing more competent 'thinking players'. In Aboriginal communities, the game or contest is similarly the learning activity where sport is often integrated into social and communal life (Evans et al., [<reflink idref="bib21" id="ref121">21</reflink>]). Learning occurs in and through the game and as an expression of culture (Light & Evans, [<reflink idref="bib38" id="ref122">38</reflink>]) An example is provided from the ACT context (Ngunnawal Country) is a version of Buroinjin, endorsed by the Aboriginal Corporation for Sport and Recreational Activities developed by an ACT Aboriginal Education Officer and other Aboriginal and non-Aboriginal members of the community (Williams & Pill, [<reflink idref="bib68" id="ref123">68</reflink>]).</p> <hd id="AN0160327264-9">Discussion</hd> <p>Here we use Parndo (ASC, [<reflink idref="bib7" id="ref124">7</reflink>]) to exemplify a Boomerang Matrix of Cultural Interface Knowledge through the synthesis of Yunkaporta's ([<reflink idref="bib70" id="ref125">70</reflink>]) Framework and the GSA. Parndo is a ball game played in Kaurna Country in the vicinity of Adelaide, South Australia. In Kaurna language, a 'Parndo' means a 'ball to play with' and it was originally made with a piece of possum skin, flattish in shape (Sport Australia, [<reflink idref="bib59" id="ref126">59</reflink>]). We chose Parndo because the lead author's institution is on Kaurna land providing context and connection to Country for the paper. We use a secondary school example, for Year 7/8 (age 12–14 years) with the corresponding Achievement Standard from the AC:HPE as our situated learning. The Achievement Standard specifies student learning to be developed through Year 7 and realised by the end of Year 8. To be 'at standard', the AC:HPE expects students to be able to:</p> <p>... demonstrate control and accuracy when performing specialised movement sequences and skills. They apply movement concepts and refine strategies to suit different movement situations (ACARA, [<reflink idref="bib3" id="ref127">3</reflink>], p. 52).</p> <p>We have also aligned our example to what are termed content descriptions and elaborations within the AC:HPE that allow deeper levels of teaching and learning:</p> <p>... participate in and investigate cultural and historical significance of a range of physical activities (ACARA, [<reflink idref="bib3" id="ref128">3</reflink>], p. 50).</p> <p>Elaborated to</p> <p>... participating in culturally significant physical activities and exploring the links to the culture and heritage of the country of origin of these activities (ACARA, [<reflink idref="bib3" id="ref129">3</reflink>], p. 50)</p> <p>Further learning is realised through</p> <p>... practise, apply and transfer movement concepts and strategies with and without equipment (ACARA, [<reflink idref="bib3" id="ref130">3</reflink>], p. 49)</p> <p>This is elaborated to:</p> <p>... selecting strategies that have been successful previously and applying the most appropriate ones when solving new movement challenges with and without equipment (ACARA, [<reflink idref="bib3" id="ref131">3</reflink>], p. 49)</p> <p>By addressing the above content using socio-cultural and historical lenses through Yunkaporta's ([<reflink idref="bib70" id="ref132">70</reflink>]) Framework using a GSA, it is possible for Parndo's cultural and historical significance' to be realised in a depth that might not be possible through means currently available. For example, within the <emph>Local guidelines for teaching Indigenous content in PE</emph> (Ngunnawal draft, [<reflink idref="bib51" id="ref133">51</reflink>]) it would seem there is very little guidance about how to teach Aboriginal games.</p> <p>Integrating Yunkaporta's ([<reflink idref="bib70" id="ref134">70</reflink>]) Framework through a version of Parndo, Team Parndo, there is alignment with the GSA for students to practice, apply and transfer invasion game movement concepts and strategies. A premise of a GSA is games and sports can be categorised by common principles of play (ASC, [<reflink idref="bib6" id="ref135">6</reflink>]) (Figure 5). Team Parndo can be grouped as an invasion game. The aim in this category is to move the ball into field position to score against opposition who defend their territory. Finally, we make connections to Yunkaporta's Framework as a 'Way of Knowing and Learning' for Games and Sport Teaching in PE.</p> <p>Graph: Figure 5. (Team) Parndo and Australian football (AFL9s) share common principles of play, movement concepts and strategies, specialised movement sequences and skills.</p> <p> <bold> <emph>Story Sharing</emph> </bold>: This may be achieved through inquiry strategies, such as ' ... yarning modalities, narrative as pedagogy, narrative as process, narrative as ethics or values, storied experience, cultural meaning-making' before, during and after the game (8ways, [<reflink idref="bib1" id="ref136">1</reflink>]). Yarning modalities replace 'tactical time-outs' and teacher-led guided discovery questioning sequences. These might include a local Aboriginal person speaking about Country within the unit of work or teacher/student-led yarning circles facilitating discussion around shared experiences of connection to Kaurna Country through Team Parndo.</p> <p> <bold> <emph>Learning Maps</emph> </bold>: To broaden and deepen the GSA, 'metaphor', symbols and images could be created orally and visually to support students in their practice, application and transfer of new game concepts, tactics and strategies to Team Pando as they emerge, through students embracing Aboriginal ways of knowing, being and doing (Arrows & Narvaez, [<reflink idref="bib2" id="ref137">2</reflink>]; Mosquin, [<reflink idref="bib47" id="ref138">47</reflink>]; Simpson, [<reflink idref="bib58" id="ref139">58</reflink>]; Yunkaporta, [<reflink idref="bib70" id="ref140">70</reflink>]). To achieve this aim, players in Team Pando must work together by yarning about how best to maintain or regain possession of the ball (Werner et al., [<reflink idref="bib62" id="ref141">62</reflink>]).</p> <p> <bold> <emph>Symbols and Images</emph> </bold>: Engaging students through storied experience and visual metalanguage for Team Pando fosters building blocks for memory and the making of meaning, which may be cross-cultural and dynamic. For example, an initial starting point would have students explore what defines the Parndo as a 'ball to play with' (Sport Australia, [<reflink idref="bib59" id="ref142">59</reflink>]) and what its original flat shape looked like. To broaden this approach, the teacher could facilitate students' investigation about whether inter-generational drawings of Parndo exist, and how these understandings can be visualised using 'metaphors' to ground cultural meaning-making through the game itself.</p> <p> <bold> <emph>Land Links</emph> </bold>: These linkages could be made through both teachers and students researching and documenting stories about the Kaurna Country, where it is, its people and where Team Parndo itself was historically played. Further, place-based significance and developing students' ongoing connection to Country, Stories for Country and Care for Country, through learning on Country can further advance the GSA to address the focused Cross-curriculum priority (Ganesharajah, [<reflink idref="bib25" id="ref143">25</reflink>]). An example could be the HPE teacher, students and Kaurna peoples working together to create a 'story' through narrative, song and dance about their storied experience of playing Team Parndo on, with and through Kaurna Country. Establishing respectful relationships with Aboriginal people, Country and self through ritual goes beyond the game itself transferred through the education system, enabling broader socio-ecological wellbeing, with potential cross-community benefits (Arrows & Narvaez, [<reflink idref="bib2" id="ref144">2</reflink>]; Mosquin, [<reflink idref="bib47" id="ref145">47</reflink>]; Simpson, [<reflink idref="bib58" id="ref146">58</reflink>]).</p> <p> <bold> <emph>Deconstruct Reconstruct</emph> </bold>: This can occur when the teacher facilitates students to elaborate selected strategies used successful in previous games they have played, by applying the most appropriate ones to solve Team Parndo movement challenges. Thus, enabling dynamic frameworks for memory and cognition to emerge, deconstructed and reconstructed through the teaching and learning process (Yunkaporta, [<reflink idref="bib70" id="ref147">70</reflink>]).</p> <p> <bold> <emph>Community Links</emph> </bold>: Parndo may be used as a means to consider how and why Kaurna people gathered to play. Further, Team Parndo may be used for inter and intra school sport engagement, to the point of being an option for school sport representation, just as other forms of football like Australian Football, soccer and rugby codes are available as options. Ways in which our proposed approach is valued in the Aboriginal community would need to be investigated. We intend continuing this as part of the research agenda arising from our concept.</p> <p>In our described pedagogical toolkit, there is a coming together of Western and Aboriginal understandings while retaining the integrity, value and substance of the latter. We acknowledge the importance of self-monitoring the enactment of this pedagogy to be conscious of a culturally safe and considerate way of creating learning. We respect that Aboriginal knowledge cannot be sufficiently assessed by 'Western' criteria alone (Durie, [<reflink idref="bib18" id="ref148">18</reflink>]) and constructing a pedagogical toolkit within a Western education framework has potential to miss unique aspects of culture (Heckenberg, [<reflink idref="bib30" id="ref149">30</reflink>]). Particularly, connections to Country as an important element of Aboriginal ways of knowing, being and doing where 'identity is regarded as an extension of the environment' (Durie, [<reflink idref="bib18" id="ref150">18</reflink>], p. 1139). Importantly, we stress that we have not set out assimilate Aboriginal knowledge using the guise of 'legitimate discourse' (Massey & Kirk, [<reflink idref="bib42" id="ref151">42</reflink>]).</p> <hd id="AN0160327264-10">Conclusion: possibilities and cautions</hd> <p>Nakata's ([<reflink idref="bib50" id="ref152">50</reflink>]) theory of a cultural interface is a positive and creative space supporting the growth and development of learners. Yunkaporta's ([<reflink idref="bib70" id="ref153">70</reflink>]) 8 ways of learning provides a powerful orientation due to its close association with non-linear forms of learning like those that form main tenets of a GSA. The latter aligning with the AC:HPE curriculum direction to include a strengths-based, educatively purposeful inquiry approach (ACARA, [<reflink idref="bib3" id="ref154">3</reflink>]). Further, Yunkaporta's ([<reflink idref="bib70" id="ref155">70</reflink>]) 8 Ways Framework enables socio-cultural learning to be taught deeply and meaningfully through Aboriginal traditional games. Approaching teaching in this way, there is potential to move away from the historical medico-scientific and biophysical understandings in PE that have characterised the subject for many decades (Cliff, [<reflink idref="bib12" id="ref156">12</reflink>]). Importantly, Aboriginal standpoints about learning do not create a dissonance with the ideals of games and sport teaching in PE. The adoption of Aboriginal games and the use of game-centred pedagogy examined through Yunkaporta's ([<reflink idref="bib70" id="ref157">70</reflink>]) 8 Ways creates the possibility for the cultural interface to emerge. This interface can occur when teaching is underpinned by game-based approaches, thereby recognising the ongoing coexistence of Aboriginal and non-Aboriginal knowledge systems (McLaughlin & Whatman, [<reflink idref="bib45" id="ref158">45</reflink>]).</p> <p>PE as the cultural reproduction of British schooling (Williams, [<reflink idref="bib65" id="ref159">65</reflink>]; [<reflink idref="bib66" id="ref160">66</reflink>]) means the history of PE in Australia might be seen as part of <emph>The Wound</emph> that is the marginalisation and negative effects of colonisation. Specifically, stories of physical activity and its meaning that many Australians have never heard. In this paper, we have proposed the adoption of Aboriginal traditional games, taught via a strengths-based approach (ACARA, [<reflink idref="bib3" id="ref161">3</reflink>]; Williams & Pill, [<reflink idref="bib68" id="ref162">68</reflink>]), storified through Yunkaporta's ([<reflink idref="bib70" id="ref163">70</reflink>]) 8 Ways of knowing. Our approach provides alignment between the way of doing physical activity (i.e. content perspective: games and sport) and the way of knowing (i.e. understanding and meaning-making) as a guideline for responding respectfully to Aboriginal histories and cultures in school PE curricula. By highlighting culturally responsive curriculum we focus on the importance of identity for all people and the relevance of curricula experience to every Australian. However, if PE is to embrace and engage with this approach, it must first reform the colonised spaces within which we operate and challenge entrenched ways, paradigms and pedagogical approaches (Phillips et al., [<reflink idref="bib52" id="ref164">52</reflink>]). The education of pre-service teachers and professional learning of current educators, about teaching Aboriginal knowledge systems is a necessary and important step towards reconciliation. In adopting such direction, new beginnings may emerge, providing the foundation of curriculum reform. Thus, there becomes a reinvigoration of ways in which we teach Aboriginal perspectives in our discipline to deepen learning to understand the complexity of conceptualising Aboriginal histories and cultures as a program of study, enacted lessons, and assessment (McLaughlin & Whatman, [<reflink idref="bib45" id="ref165">45</reflink>]; Williams & Pill, [<reflink idref="bib68" id="ref166">68</reflink>]).</p> <p>In teaching PE, we believe that it is necessary to create a learning environment where Aboriginal history and cultural competency is more than learning and understanding practices like games from the Yulunga resource. Nonetheless, we recognise there is cultural knowledge that should always only be taught by Aboriginal people (Craven, [<reflink idref="bib13" id="ref167">13</reflink>]). Within the PE space, an example would be some Aboriginal dance forms (Williams, [<reflink idref="bib64" id="ref168">64</reflink>]).</p> <hd id="AN0160327264-11">Acknowledgements</hd> <p>We acknowledge the Traditional Owners of Country throughout Australia and recognise their continuing connection to lands, waters and communities. We pay our respect to Aboriginal and Torres Strait Islander Elders, past, present and emerging. Here the term 'Country', describes the lands with which Aboriginal people have a traditional and ongoing relationship, conflated with 'Caring for Country', which is intricately linked towards maintaining cultural life, identity, individual autonomy and Aboriginal sovereignty (Ganesharajah, [<reflink idref="bib25" id="ref169">25</reflink>]).</p> <hd id="AN0160327264-12">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <p>Correction Statement</p> <p>This article has been republished with minor changes. 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  Data: Conceptualising Games and Sport Teaching in Physical Education as a Culturally Responsive Curriculum and Pedagogy
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  Data: <searchLink fieldCode="AR" term="%22Pill%2C+Shane%22">Pill, Shane</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0003-3970-6724">0000-0003-3970-6724</externalLink>)<br /><searchLink fieldCode="AR" term="%22Evans%2C+John+R%2E%22">Evans, John R.</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0003-1566-4507">0000-0003-1566-4507</externalLink>)<br /><searchLink fieldCode="AR" term="%22Williams%2C+John%22">Williams, John</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0002-3625-7487">0000-0002-3625-7487</externalLink>)<br /><searchLink fieldCode="AR" term="%22Davies%2C+Michael+J%2E%22">Davies, Michael J.</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0002-3440-0390">0000-0002-3440-0390</externalLink>)<br /><searchLink fieldCode="AR" term="%22Kirk%2C+Mary-Anne%22">Kirk, Mary-Anne</searchLink>
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  Data: <searchLink fieldCode="SO" term="%22Sport%2C+Education+and+Society%22"><i>Sport, Education and Society</i></searchLink>. 2022 27(9):1005-1019.
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  Data: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
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  Data: 15
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  Data: 2022
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  Data: Journal Articles<br />Reports - Descriptive
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  Data: <searchLink fieldCode="DE" term="%22Physical+Education%22">Physical Education</searchLink><br /><searchLink fieldCode="DE" term="%22Culturally+Relevant+Education%22">Culturally Relevant Education</searchLink><br /><searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Indigenous+Populations%22">Indigenous Populations</searchLink><br /><searchLink fieldCode="DE" term="%22Game+Based+Learning%22">Game Based Learning</searchLink><br /><searchLink fieldCode="DE" term="%22Indigenous+Knowledge%22">Indigenous Knowledge</searchLink><br /><searchLink fieldCode="DE" term="%22Curriculum+Development%22">Curriculum Development</searchLink><br /><searchLink fieldCode="DE" term="%22Decolonization%22">Decolonization</searchLink>
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  Data: <searchLink fieldCode="DE" term="%22Australia%22">Australia</searchLink>
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  Label: DOI
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  Data: 10.1080/13573322.2021.1964461
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  Label: ISSN
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  Data: 1357-3322<br />1470-1243
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  Label: Abstract
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  Data: The "Australian Curriculum: Health and Physical Education" (Australian Curriculum, Assessment and Reporting Authority (2020a) requires all teachers to include Aboriginal and Torres Strait Islander peoples', culture and history where there is scope to meaningfully do so. However, there is a general absence in Australia and internationally of understanding culturally responsive pedagogy for those perspectives in teaching Physical Education (PE). This concept paper proposes an educational framework comprising Yunkaporta's (2009) 8 Ways Aboriginal Pedagogy and the Game Sense approach (GSA) (Australian Sports Commission [ASC], 1996). for games and sport teaching in PE to move towards a culturally responsive curriculum and pedagogy. We provide an empirical argument that curricula are instruments of colonisation and explain the creation of a cultural interface through games and sport as one approach for decolonising PE. We present an opportunity to 'close the gap' between Western and Aboriginal knowledge through the purposeful design of engagement in reconciliation, respect and recognition of continuous living Aboriginal cultures. We use the game Parndo (ASC, 2000) to illustrate an example of how Yunkaporta's (2009) framework and the GSA become a solution for closing our identified gap. By proposing a culturally responsive curriculum, we focus on the importance of identity for all people and how curricula must be relevant and meaningful for all Australians. Importantly, Yunkaporta's (2009) 8 Ways is a product of 'cultural interface', co-created through dialogue between Aboriginal and non-Aboriginal educators. Our findings, although not transferable to other settings, nonetheless have relevance to other countries where there is a similar move to decolonise PE curricula.
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  Data: 2023
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  Data: EJ1371645
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        PageCount: 15
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    Subjects:
      – SubjectFull: Physical Education
        Type: general
      – SubjectFull: Culturally Relevant Education
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      – TitleFull: Conceptualising Games and Sport Teaching in Physical Education as a Culturally Responsive Curriculum and Pedagogy
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              Value: 1357-3322
            – Type: issn-electronic
              Value: 1470-1243
          Numbering:
            – Type: volume
              Value: 27
            – Type: issue
              Value: 9
          Titles:
            – TitleFull: Sport, Education and Society
              Type: main
ResultId 1