Indigenising the School of Design curriculum

LACH4421

Part B: Report Indigenising the School of Design curriculum Priscilla Hubbard, 23602076

Acknowledgement of Country I wish to acknowledge that I am learning and designing on the unceded lands of the Wadjuk people of the Noongar nation. I am grateful for their enduring custodianship of land, sea and sky.

I pay my heartfelt respect and gratitude to elders past, present and emerging.

Always was, always will be.

Image credit: Unknown. Humility. n.d. Digital image, Reproduced from: Kwaymullina, 2019, 21.

Positionality I do not identify as Aboriginal or Torres Strait Islander.

A detailed positionality statement is provided in Appendix A.

Contents 1.

Report purpose ............................................................................................................................... 1

2.

Report Scope .................................................................................................................................. 1

3.

Justification for indigenisation of curriculum ............................................................................... 1

4.

UWA current state.......................................................................................................................... 2 4.1

UWA Strategy ......................................................................................................................... 2

4.2

Reconciliation Action Plan ..................................................................................................... 2

4.3

Participation ........................................................................................................................... 2

4.4

Enrolment status .................................................................................................................... 4

4.5

School of Design ..................................................................................................................... 5

5.

Case study analysis ......................................................................................................................... 7

6.

Best practice guidelines/principles and recommendations ......................................................... 7

7.

Recommended process ................................................................................................................ 11 7.1

Preliminary work .................................................................................................................. 11

7.2

Indigenous-led consultation/oversight ............................................................................... 12

7.3

Agreeing values and guiding principles ............................................................................... 13

7.4

Revised curriculum ............................................................................................................... 13

7.5

Putting principles into practice ............................................................................................ 13

8.

Implementation Schedule ............................................................................................................ 16

9.

Conclusion .................................................................................................................................... 16

10.

Reference list ............................................................................................................................ 17

Appendix A: Positionality statement ................................................................................................... 22 Appendix B: Key phrases and associated definitions.......................................................................... 24 Appendix C: Landscape Architecture Core Units and indigenous content gap analysis .................... 26 Appendix D: UWA Juris Doctor Principles of Indigenisation .............................................................. 29 Appendix E: University of Auckland Indigenous Inclusion and Indigenisation .................................. 31

Figure 1 – UWA2030 Defining characteristics and strategic themes of the UWA Strategy ................... 3 Figure 2 – School of Design Enrolment by Discipline.............................................................................. 4 Figure 3 – UWA School of Design domestic vs international enrolments .............................................. 4 Figure 4 – UWA School of Design Landscape Architecture program preliminary SWOT analysis .......... 6 Figure 5 - Proposed simplified “Co-Creation Process” for indigenising the School of Design curricula .............................................................................................................................................................. 14 Figure 6 - Proposed simplified “Implementation Process” for the revised School of Design curricula 15 Table 1 - Relevant components of two case studies .............................................................................. 8 Table 2 - Preliminary guidelines/principles and recommendations ...................................................... 9

1. Report purpose This report presents proposed principles/guidelines, recommendations and a process to indigenise the UWA School of Design curriculum (Topic Option 1). This report should be read in conjunction with “Part A - Research Summary” which evaluated key academic and grey literature pertaining to indigenisation of curriculum research. This document (Part B) is intended to provide a plausible road map for the School of Design to indigenise their curriculum.

2. Report Scope The scope of this report includes the UWA School of Design and its disciplines of Architecture, Art History, Fine Ats, Landscape Architecture, Urban Design and Building Information Modelling.

3. Justification for indigenisation of curriculum Indigenising curriculum is a core component of University Australia’s (2022) “Indigenous Strategy 2022-25”. Pidgeon (2016) describes how indigenisation programs support Indigenous equity, empowerment, self-determination and success as education can be a powerful decolonisation tool.

Furthermore, indigenising the School of Design’s curriculum is an expectation of the peak bodies responsible for accreditation of UWA’s design courses (i.e. AIA, AILA, PIA).

Indigenisation is particularly relevant in design given Indigenous Australians were our first designers.

As contemporary future designers, graduates who have learnt traditional engagement/practices can support the healing of Country through authentic, respectful engagement and purposeful work. Page and Memmot (2021, 197) describe this as “The New Australian Design”, whereby design of our objects, interiors and places are informed by indigenous knowledges acquired from thousands of years and contribute to more meaningful design as “we are all connected to Country”.

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4. UWA current state 4.1

UWA Strategy

“UWA 2030” (UWA, n.d.) summarises UWA’s strategic direction and priorities up to 2030 (figure 1).

The strategy supports the premise for indigenising curriculums.

4.2

Reconciliation Action Plan

Reconciliation Australia (n.d.) describes a RAP as assisting “businesses to embed the principles and purpose of reconciliation”. Neither the university nor the School of Design have a Reconciliation Action Plan (RAP). Halsmith (Pers. Comm, August 7th, 2023) confirmed there is a current expectation for the School of Design to develop a RAP prior to the end of the year.

4.3

Participation

The UWA 2022 Annual Report indicates that the university’s indigenous participation rate is 1.3% (UWA, 2023). Indigenous people are still under-represented in higher education, given 3.8% of Australians identify as Aboriginal or Torres Strait Islander (ABS, 2023). UWA has identified strategies for improving participation rates as part of the Indigenous Student Success Program (UWA, 2022).

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Figure 1 – UWA2030 Defining characteristics and strategic themes of the UWA Strategy Source: Adapted from UWA, n.d.

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4.4

Enrolment status

Figure 2 illustrates enrolment by discipline. This information may help inform effort and choice of a discipline pilot program (refer Section 7.5).

Figure 2 – School of Design Enrolment by Discipline Source: UWA Performance Dashboard (2023)

The whole of university enrolment comprises approximately 80% domestic students (UWA, 2023).

International enrolments are higher in the School of Design, particularly in post-graduate programs (refer figure 3).

Figure 3 – UWA School of Design domestic vs international enrolments Sources: UWA Annual Report and UWA Performance Dashboard (2023)

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Analysing enrolment metrics informs the design of the revised curriculum. For example, as the undergraduate program has higher numbers of domestic students and more free curriculum capacity, there is opportunity for more foundation units. Comparatively, the post-graduate courses should provide more complex thinking but could also address international examples of indigenous knowledges.

4.5

School of Design

Tucker et al’s (2018) analysis of four Australian design schools (including UWA) found Architecture typically has less focus on Indigenous knowledges compared to other built environment disciplines, while Landscape Architecture students start with a higher knowledge baseline. A cursory review of the Landscape Architecture indigenisation experience is provided in Appendix C. Key observations have been summarised in a SWOT analysis (figure 4).

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Figure 4 – UWA School of Design Landscape Architecture program preliminary SWOT analysis 6

5. Case study analysis Two key case studies have informed the proposed principles and process presented within this report. Refer Table 1 overpage.

Case study 1 is the UWA Juris Doctor program hosted by the Law school. It is specific to the Country the university is situated on (Wadjuk Noongar). In addition, both schools work under the same university governance and strategy (figure 1). This case study could be considered a pilot program for the broader university with many elements such as existing relationships and some of the Principles of Indigenisation (Appendix D) being potentially transferable. It must be stressed that the School of Design should not automatically “cookie cutter” this existing UWA program. It is recommended as a useful case study because there are likely common synergies.

Case study 2 comprises “Indigenous inclusion and Indigenising the University” at the University of Auckland (Hoskins and Jones, 2022). This case study has been selected because it presents a logical eight-point difference between inclusion and indigenisation (Appendix E). This case study provides guidance on transforming from one to both models.

6. Best practice guidelines/principles and recommendations Part A research summary evaluated relevant indigenisation of curriculum literature. These have informed guideline/principles and recommendations (table 2). Ideally, these should be co-created by Working/Reference groups.

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Table 1 - Relevant components of two case studies

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Table 2 - Preliminary guidelines/principles and recommendations 1 Guideline / Principle UWA must acknowledge and respond accordingly to the premise that indigenous knowledges are not readily compartmentalised, nor empirical and may not naturally fit into university models.

• • •

Recommendations Working / Reference groups to monitor for forcing Indigenous perspectives into western frameworks Proposed Indigenisation processes should not rigidly follow a conventional project management framework Onsite meeting spaces for participating Indigenous people should be welcoming, not confronting

• •

•

An indigenisation program should never misappropriate culture, perpetuate a deficit narrative nor be tokenistic.

• •

Reference group to monitor for misappropriation and misrepresentation Must not breach Indigenous Cultural Intellectual Property (ICIP) rights

• • • •

The curriculum should be situated for Wadjuk Noongar Country where UWA resides, as well as those Country(ies) where design occurs.

•

Indigenisation should be Indigenous led (i.e. ”no conversations about us without us”).

•

•

• Relationships should endure throughout the delivery / revision of the program.

• • •

Commitment to the practice of deep listening and reflexive analysis.

1 2

•

Supporting research 2 Tucker et al (2018) describe how Australian universities have been created based on European models / Commonwealth education systems. This can further marginalise through enduring colonial practices.

Acton et al (2017, 1315) describe a tension between Western knowledge’s tendency to reason and rationalise, which is in contrast with Indigenous ways of knowing which tend to be more holistic, contextual and spiritual. They warn of “re-presenting / re-configuring” knowledge by “western scholarship” (i.e. bounding, ordering and organising knowledge to suit university interests).

Leonard and Ocean (2016, 107) add that Western learning is often segregated by discipline into hard/natural sciences and soft/social sciences (e.g. anthropology), which imposes a Western analytical framework. A major contributing factor is the ongoing misperception that Elders knowledge are only stories not science.

Acton (2017, 1321) indicate Teaching strategies and conversations should not be tokenistic, simplistic, or perpetuate the false binary of “us” and “them”.

Hoskins and Jones (2022, 309) caution against solely focusing on ‘decolonisation’ because it “invites preoccupation with criticising the ‘colonised system’”.

Kwaymullina (2019, 8) also stresses curriculum should extend beyond “disadvantage as a function of Aboriginality”.

Leonard and Ocean (2016) indicate indigenous knowledge includes both understanding connection to land, as well as understanding the effects of colonialism and systemic injustices.

Acton et al (2017) points out indigenous ways of knowing are not universal and localised articulations are needed.

Kennedy et al (2019) believe a university’s Indigenous knowledge program should be specific to the Country(ies) those institutions interact with and should be co-developed with local Aboriginal knowledge holders. They reason that a localised response should be favoured over a generic, pre-packaged program as the latter perpetuates Western oriented theory (and therefore colonial) models of thinking.

Working / Reference groups to include Wadjuk Noongar Elder participation A network of Country specific Elders to be identified for nonWadjuk Country

•

Working / Reference groups to include Wadjuk Noongar Elders, and a diverse range of Indigenous perspectives (e.g. varying age, gender, sexuality etc) Studios, lectures and field trips to have participating Elders that can speak for Country Consider an elder-in-residence program Elders / experts should be appropriately compensated for their time and generous sharing of knowledge Unit schedules should have in-built flexibility when working with Elders (i.e. consultation is not linear and may not fit within compressed university timeframes) Staff and students are taught the concept, relevance and practice of deep listening and reflexive thinking

• Universities Australia (2022) stipulates that the role of Elders be appropriately recognised and valued by universities.

• Leonard and Ocean (2016, 99) identified that many institutions “often teach about – rather than with and for – Indigenous peoples”.

• Kennedy et al (2019) recommend an Aboriginal led approach.

• Tuck er et al (2018, 320) observed face to face engagement opportunities often don’t occur as this is sometimes perceived as being “too difficult and political”, which deprives the opportunity for respectful relationships, trust and knowledge sharing to occur. This leads to disingenuous design responses.

• Salvatore (2023) “what does the local community want to teach?

•

• Acton et al (2017, 1317) recommend “situated, plural and reflexive” use of knowledges and perspectives that work together in inherently relational ways (2017, 1317).

• Hoskins and Jones (2022, 317-319) suggest eight points. Refer Table 1 and Appendix E.

NOTE: Original bubbles designed by S. Nielsen for LACH4421 joint presentations. Reused with her permission.

NOTE: The word count of this column (832 words) is not included in the overall count. This information was considered in Part A but has been replicated to demonstrate that the development of the Principles/Guidelines and Recommendations are grounded in research.

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Guideline / Principle The program development/execution should be developed iteratively.

• •

Recommendations Working / Reference groups terms of reference provide for iterative input / response Program design is flexible / dynamic allowing for iterative cocreation

• •

• Staff receive comprehensive, ongoing cultural awareness training.

Content is embedded and not “bolted on” in authentic, engaging ways.

Supporting research 2 Kwaymulina (2019) indicates a key feature of the UWA Juris Doctor program is an iterative and supported process for curriculum development and delivery.

Acton et al (2017, 1321) claim that an “iterative discourse allows active co-creation of a safe space for class members to build and negotiate consensus, sharing understandings and recognising and valuing similarities, while also allowing for constructive conflict, where power inequalities can be highlighted, alternative conceptions considered and where unsustainable or unjust practices can be challenged” Hoskins and Jones (2022, 316) stress that process is everything and “fast changes or quick wins” should be avoided. They claim “Indigenisation is a steady and stable altered direction of travel, not a sudden lurch on to a new pathway and a new set of demands.”

Kwaymullina (2019, 28) cautions teaching staff will be “required to deal with material with which many will have little or no familiarity”.

Leonard and Ocean (2016) further add that indigenisation programs can put pressure on Indigenous staff being unfairly stretched as in-demand resources.

• •

Evaluate applicability of Juris Doctor staff cultural training Develop a staff cultural training program that is fit-for-purpose for School of Design staff (including sessional staff). This should be competency-based and valid for defined periods

•

•

Be integrated horizontally and vertically. All units contain Indigenous content and content taught later in the degree connects to, and builds upon, foundational learning Indigenisation embedded in a range of teaching mediums such as unit readings, lectures / tutorials (delivered by staff and/or expert guests), field trips and studios First-hand interaction and engagement opportunities (i.e. learning from the source) Appropriate capacity available to do the topic justice Leverage off existing Indigenous based units offered in other UWA schools (e.g. Indigenous Knowledge, History and Heritage and Biodiversity on Country) Foundation learning could include learning language (e.g.

Noongar Language and Culture | edX) International Indigenous knowledges could be considered for world-view perspectives Indigenous-based research principles to align with existing UWA and AIATSIS (2020) ethics requirements

• Rigney (2011, 11) insists indigenous knowledges need to be “built in not bolted on” to university curriculum, • Tucker et al (2018, 320) recommend “skill development staged over the studio design stream”. Architecture students prefer infield / immersive design studios and often engage voluntarily via self-chosen thesis projects and elective subjects.

• Tucker et al (2018) observed misassumptions that many international students do not consider the learnings from indigenous knowledges applicable to their home context.

• Acton et al (2017, 1319-20) outline appropriate teaching and learning strategies. These comprise storytelling, modelling, viewing, yarning circles, guest presenters, experiential learning, collaborative learning, reflection, analysis, role play and games • Demmsie et al (2020) add cooperative learning, learning by doing, modelling, place-based learning, field trip and, information communication technologies

Greater Indigenous presence on Nedland’s campus (e.g. people, flags, language, art etc) The imminent relocation from Nedland’s campus represents a potential experiential design opportunity for students to be involved in new site design and potential unbuilding of old site

• Leonard and Ocean (2016) advise that dedicated onsite Indigenous architecture (i.e. a Victoria University Marae) has value as it observes traditional indigenous protocols. It is used for ceremonial reasons and provides a culturally sensitive learning space for students.

•

• • • • • Associated indigenous-based research must be ethically sound.

•

Culturally inclusive spaces should be available.

• •

•

• Universities Australia (2022) promote the benefits of Indigenous-led research. There must also be robust ethics processes in Indigenous research, with the AIATSIS guidelines taken as a minimum.

• Leonard and Ocean (2016, 107) warn that universities tradition of validation through publication further “marginalises Indigenous narratives”.

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7. Recommended process The co-creation phases of the curriculum will be more fluid/iterative (figure 5), with prework/implementation/monitoring/continuous improvement phases resembling more conventional project management (figure 6).

7.1

Preliminary work

Business case and allocation of resources A business case for indigenising the curriculum should be developed and appropriately resourced.

Resourcing must allocate sufficient funding to develop, implement, deliver and maintain a revised curriculum. This includes identifying appropriately experienced, dedicated people during all phases of the program and must include indigenous participation.

Clarify minimum expectations of Accrediting bodies Consultation with the Accrediting bodies of AIA, AILA and PIA to determine their minimum expectations (i.e. associated Competency Standards).

Determine a Baseline A detailed gap analysis for each core and option unit should be undertaken to ascertain indigenous content; assess compliance with expectations of the accrediting bodies; evaluate cultural competency of the responsible academic staff and to look for duplication in course content (as this may “free up” spare curriculum capacity). Student surveys should be concurrently undertaken to assess student experienceto-date/expectations. Course and units outside of the School of Design should also be evaluated for relevant suitability (e.g. Indigenous Knowledge, History and Heritage).

Leverage off UWA Juris Doctor program This may present a suitable starting point and minimise stakeholder fatigue (refer table 1, Appendix D).

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7.2

Indigenous-led consultation/oversight

Two key groups are proposed. Appropriate Terms of References should be developed for both.

Working Group A working group is recommended to develop the indigenisation program.

Participation, as required, in this group could comprise: • A dedicated School of Design project lead (preferably Indigenous, otherwise a respected Built Environment and Indigenous studies expert); •

An academic staff member from each discipline in School of Design;

•

Other experts as required such as Pedagogist, ICIP specialist, Cultural consultant etc;

•

Elder input, including those who have already participated in design processes;

•

Other diverse Indigenous input; and

•

Indigenous and non-Indigenous student(s) from the School of Design.

Reference Group Similar to the Juris Doctor indigenisation program, a reference group should be established for oversight.

Kwaymullina (2019) stresses such partnerships are vital to minimise the risk of positioning Western knowledges to be superior to Indigenous knowledges and negate the risk of “false inclusion” and exploitative relationships.

Group participation could comprise: • The assigned School of Design project lead (as above); •

Current coordinator of the Juris Doctor program. So as not to burden experienced staff such as Assistant Professor Kwaymullina, the baton could eventually pass from her to the School of Design’s Lead resource to then support / mentor another school’s indigenisation project;

•

Dean of School of Design;

•

Dr Richard Walley or equivalent;

•

Other Indigenous studies representation;

•

Appropriately experienced representative from each of the industry bodies (i.e. preferably leadership roles from Connection to Country, or equivalent, committees).

•

Indigenous (or non-Indigenous with extensive cultural built design experience) practising Architect, Landscape Architect, Urban Designer and Artist.

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7.3

Agreeing values and guiding principles

Preliminary guidelines/principles are provided in table 2. Ideally these should be co-created by the Working Group and endorsed by the Reference group before proceeding further through the process.

7.4

Revised curriculum

Using inputs from previous steps, a revised indigenised curriculum should be co-developed and endorsed by both groups.

7.5

Putting principles into practice

Figure 5 describes the more conventional project management process of implementing the proposed curriculum changes.

Staff cultural competency Refer to the recommendations of “Culturally Competent Staff” in table 2.

Discipline pilot A pilot program of one discipline is recommended prior to broadscale implementation (e.g. MLA as smallscale and students are typically already engaged in the topic).

Roll out all disciplines A broader roll out of discipline-specific indigenous content occurs after the pilot program.

Accreditation Re-accreditation by the peak bodies (2027).

Monitor/continuous improvement Ongoing reflection should occur to assess that desired graduate attributes are being met. This should not only be driven by re-accreditation, but be part of the School’s commitment to improving the experiences of staff and students. An ongoing budget should be allocated for this task.

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Figure 5 - Proposed simplified “Co-Creation Process” for indigenising the School of Design curricula 14

.

Figure 6 - Proposed simplified “Implementation Process” for the revised School of Design curricula 15

8. Implementation Schedule Indigenisation of curriculum is not a quick fix. Given the iterative nature of co-creating principles and redesigning curriculum a detailed schedule is not provided. To do so would be pre-emptive and apply a linear western approach to what should be an indigenous-led journey (a “wavy line”). That said, the indigenisation of UWA’s Juris Doctor program is a five-year project. Re-accreditation by AIA, AILA and PIA is due in 2027, which could be a realistic target date for launching.

9. Conclusion This report provides preliminary principles and recommendations, as well as a proposed process based on analysis of research and case studies. Indigenisation of curriculum should not be a “cookie cutter” of these programs. The School of Design’s program should be situated for the Country that learning and designing is on/about and must be developed respectfully and collaboratively. Students should graduate understanding their role in “giving back” by sensitively applying their indigenous learning in important reconciliatory and purposeful work.

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https://www.education.gov.au/access-and-participation/resources/Indigenous-highereducation-reform-and-Indigenous-knowledges Rigney, LI. 2017. “A Design and Evaluation Framework for Indigenisation of Australian Universities”. In: Frawley, J., Larkin, S., Smith, J. (eds) Indigenous Pathways, Transitions and Participation in Higher Education. Springer, Singapore. https://doi.org/10.1007/978-981-104062-7_4 Shultz, T. 2022. “Country - AILA Festival 2022 Tracking report.” Australian Institute of Landscape Architects. https://mcusercontent.com/0d8f19b3a0a6aac6fcaae8663/files/ab455e02-261f-2084-747d0529ff6ca659/2022_AILA_Festival_of_Landscape_Architecture_Country_Report.pdf Stats NZ. n.d. “Māori ethnic group”. Accessed on October 1, 2023. 2018 Census ethnic group summaries | Stats NZ Tucker, R., Loy Chow, D., Heyes, D., Revill, G. and Jones, D. 2018. “Recasting Terra Nullius Blindness: Empowering Indigenous Protocols and Knowledge in Australian University Built Environment Education.” International Journal Technological Design Education, Vol. 28: 303322. DOI 10.1007/s10798-016-9389-5 UDLA. n.d. “UWA Cultural Heritage Mapping”. UDLA. Accessed on August 20, 2023. https://www.udla.com.au/projects/uwa-cultural-heritage-mapping United Nations, 2007. The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). United Nations. https://social.desa.un.org/sites/default/files/migrated/19/2018/11/UNDRIP_E_web.pdf Universities Australia. 2021. “Indigenous Higher Education.” Universities Australia. https://www.universitiesaustralia.edu.au/policy-submissions/diversity-equity/Indigenoushigher-education/.

Universities Australia. 2022. Indigenous Strategy 2022-2025. Indigenous Strategy 2022-25 (universitiesaustralia.edu.au) University of Melbourne. 2018. “18-21st July 2018 Indigenous Design symposium” University of Melbourne. https://msd.unimelb.edu.au/Indigenous-design-symposium University of Sydney, The. n.d. “Embedding First Nations Perspective in Architecture.” https://www.sydney.edu.au/news-opinion/news/2022/08/03/embedding-first-nationsperspective-in-architecture.html University of Western Australia Act 1911. https://www.legislation.wa.gov.au/legislation/statutes.nsf/law_a849.html. Last updated 2017.

University of Western Australia, The. n.d.-a UWA 2030. UWA-2030-Full-Report.pdf 20

University of Western Australia, The. n.d.-b “Indigenisation of the Juris Doctor.” UWA. Accessed August 7, 2023. https://www.uwa.edu.au/schools/Law/Indigenisation-of-the-JurisDoctor.

University of Western Australia, The. 2020. University of Western Australia Statute. https://www.governance.uwa.edu.au/__data/assets/pdf_file/0009/3547287/UWAStatute.pdf University of Western Australia, The. 2023. Performance Dashboard.

Western Australian Government, Culture WA. 2019. “Perth’s Prohibited Area.” https://culture.wa.gov.au/feature/perths-prohibited-area University of Western Australia, The. 2022-a. Indigenous Student Success Program: 2021 Performance Report. https://www.indigenous.uwa.edu.au/__data/assets/pdf_file/0006/3688395/IndigenousStudent-Success-Program-2021-Performance-Report.pdf University of Western Australia, The. 2022-b. Student Access and Participation Framework 2022–2025. https://www.governance.uwa.edu.au/__data/assets/pdf_file/0004/3682543/StudentAccess-and-Participation-Framework-2022-2025-web.pdf University of Western Australia, The. 2023. “Annual Report 22” https://www.annualreport.uwa.edu.au/__data/assets/pdf_file/0005/3690608/180071UWA-Annual-Report_FINAL_WEB_single-pages.pdf Wooltorton, S., Guenther, J., Poelina, A., Blaise, M. Collard, L. and White, P. 2022. “Learning regenerative cultures: Indigenous nations in higher education renewal in Australia”, Asia Pacific Education Review, Vol. 23(4), 76, pp.639-651.

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Appendix A: Positionality statement I am from the Ngāti Maniapoto Iwi. I was born in Ahuriri (a port city also known as Napier) on the east coast of Aotearoa. My early schooling included Māori language and culture, whereas my subsequent Australian primary and secondary education did not. As such, I recognise the value of education as being essential to reconciliation. It is the primary reason I have picked Topic Option 1. I am ensuring my son’s Australian education is more truthful of the past than mine was and that he respectfully experiences Indigenous knowledges and experiences such as yarning, language, fire management, astronomy etc. It saddens me this is still a paid-for privilege (that mostly benefits his school) and is denied to most Australian children.

I have a Bachelor of Science and worked in the environmental field for the resource sector for over 20 years. I acknowledge that my science-oriented education has been rational, typically validated through empirical evidence and is often never absolute as science knowledge is constantly refined. I recognise that Indigenous wisdoms are not as compartmentalised, are more spiritual and consider the past and future differently than ways I have been taught by Western oriented universities and my workplaces. I am self-aware of this bias and accept I have a personal responsibility to un-learn and consider knowledges from multiple perspectives.

I have lived in Beerloo on Wadjuk Noongar Country most of my life. I have also lived and worked in Marapikurrinya on Kariyarra Country. As a young graduate, I regularly worked with Indigenous Pundulmurra College students rehabilitating a degraded mangrove creek. In addition, I visited Ngala, Palyku and Nyamal Country while working for BHP and Jaburrara and Martuthunira Country (amongst other Country near Broome and on the Dampier Peninsula) 22

while working for Woodside. I have also lived and worked in London for a quintessentially British organisation – the City of Westminster, where it was not unusual to interact with residents of extreme privilege.

I am non-Aboriginal and have a disconnection to my own Indigenous ethnicity from having emigrated from New Zealand at such a young age. I accept my previous profession of science has perpetuated the misnomer that Indigenous Knowledges are mere wisdoms, while the industries I have been involved in have dug up Country. I am also fully aware of my privilege.

Collectively these experiences have contributed to my value system and positionality. I feel strongly about current and historical injustices experienced by our First Australians. I am committed to respectfully incorporating Indigenous Knowledges into my learning, world view and eventual practice as a Landscape Architect.

In compiling both parts of the LACH4421 Research Summary and Report I have considered Indigenous authorship and consultation in my selected reference material. In addition, I have also considered broader social injustices and associated high level reconciliation agendas (i.e. the big picture) and how the UWA Design school fits within this context. I have tried to create a process for indigenising the UWA School of Design curriculum that is not at the expense of, or causes offence to, any Aboriginal or Torres Strait Islander. Going forward, these values should also apply to my benefiting from the delivery of an Indigenous knowledge curriculum or designing on Country in real life.

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Appendix B: Key phrases and associated definitions Term

Access and participation

Definition

The expansion of educational opportunities beyond the financially privileged, promoting equal access to tertiary education to those underrepresented (UWA, 2022, 2).

Axiology Ethics and aesthetics.

Cultural appropriation “Cultural appropriation is when a dominant culture takes something from another culture that is experiencing oppression.

In Australia, it usually refers to when a non-Indigenous person / organisation / group / business takes an element of Aboriginal or Torres Strait Islander culture and uses it without permission, cultural respect or any form of reciprocity or payment” (Cela, n.d,) Built Environment Includes the disciplines of Architecture, Landscape Architecture and Planning. The UWA School of Design includes Urban Design.

Cultural competency Ability to relate to people and contexts and “ability to articulate and engage with one’s own cultural and professional contexts”.

(Kwaymullina, 2020, 1-2).

Cultural Intellectual Indigenous Cultural and Intellectual Property refers to the rights Property (ICIP) rights that Indigenous people have, and want to have, to protect their traditional arts and culture. Australian intellectual property laws only protect some forms of ICIP. Australian laws only protect individuals and do not recognize any communal rights. (Arts Law Centre of Australia, n.d.)

Decolonising education “Colonisation is the process by which a landscape / country loses its politically independence to another country, and education is the process of obtaining or transferring systematic knowledge and skills, ‘decolonising education’ is the gaining of independence with regard to the transmission of knowledges, skills, values, beliefs and habits.” (Jones et al 2016 vi) Epistemologies The theory of knowledge. Knowing through experience, reason, authority, intuition and active construction.

Higher education Also known as tertiary education. Comprises the Australian Qualifications Framework (AQF) levels 5-10 (i.e. Diploma, advanced diploma, associate degree, bachelor, honours, masters, doctoral and higher doctoral (TESQA, 2022).

Indigenisation The normalisation of Indigenous ways of being and knowing (Hoskins and Jones, 2022).

Indigenisation of curricula / ‘Embedding of Indigenous knowledge, incorporating “a curriculum discernible voice” as Indigenous people insert their own narratives, critique, research and knowledge production into the corpus’ (Nakata, 2007 as quoted by Acton et al, 2017, 1311).

Indigenise “Incorporation of Indigenous knowledges, cultures and experiences” (Kwaymullina, 2020, 1). This is therefore assumed to be UWA’s definition.

Indigenous In the Australian context, Indigenous refers to Aboriginal and Torres Strait Islanders, both containing further distinct groupings.

(Acton et al, 2017).

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Term

Indigenous inclusion participation Indigenous knowledge

Definition

/ Focus on equity and inclusion by persons identifying as Indigenous.

“Indigenous knowledge, also known as traditional knowledge, includes know-how, practices, skills and innovations. It can be found in a wide variety of contexts, such as agricultural, scientific, technical, ecological and medicinal fields, as well as biodiversityrelated knowledge. It is intertwined with cultural and social practice and Indigenous language.” (Parliament of Australia, 2017).

“Includes knowledges about ‘traditional technologies’ of subsistence (e.g. tools and techniques for hunting or agriculture), seasons and climate patterns, land management, ethno-botany, ecological knowledge, celestial navigation, ethno-astronomy, medicines, etc. This knowledge, based upon a generational accumulation of empirical observations and interactions with the environment, is integral for subsistence and survival in the host landscape.” (Jones et al, 2018, 13)

Ontologies Plurality Reconciliation

Reflexive awareness Situated knowledges Traditional Owners

“A cumulative body of knowledges, know-how, practices and representations maintained and developed by peoples with extended histories of interaction with the natural environment.

These sophisticated sets of understandings, interpretations and meanings are integral to the cultural complex that encompasses language, naming and classification systems, resource use practices, ritual, spirituality and worldview “ (Jones et al 2016, v) Theory about existence and being.

Principle of multiple ontological and epistemological perspectives, whereby each perspective can be valued (Action et al, 2017, 1322).

Reconciliation is about strengthening relationships between Aboriginal and Torres Strait Islander peoples and non-Indigenous peoples, for the benefit of all Australians. The five dimensions of reconciliation are race relations; equality and equity; institutional integrity; unity; and historical acceptance (Reconciliation Australia, n.d.-b) Critical self-awareness of one’s own cultural heritage and knowledge of other cultures and practices (Universities Australia).

Localised and nuanced understandings of Indigenousness and Indigenous knowledges (Acton, 2017, 1317).

Indigenous people or persons who, as a result of their ancestral heritage, cultural ties and/or customary laws, have authority and custodial obligations over a particular area of land and/or clan group (Langton, 2023, 268).

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Appendix C: Landscape Architecture Core Units and indigenous content gap analysis

This cursory gap analysis was compiled based on my own experience to date. I informally questioned several peers regarding their experience for undergraduate units I did not have to complete for the conversion, or that I have not yet completed as part of the masters. The ownership of the comments is denoted by the following anonymised student reference numbers. * Student 1 – myself # Student 2 – Bachelor of Environmental Design (landscape Architecture major) ^ Student 3 – conversion student completing different undergraduate units º Student 4 – MLA students’ mid-way through course + Student 5 – MLA students nearing graduation While not part of the assignment brief, this exercise helped me to understand if the findings of my research from Part A were consistent with mine and others recent experience of the School of Design (using the Landscape Architecture program as a case study). This exercise provided input into the SWOT analysis (figure 4) and helped inform the development of principles and a process.

Core units

Unit Code

Undergraduate (B. Env. Design) 66 core units 144 total

ARLA1030 Structures and Systems (6)

(Bachelor of Philosophy Honours)

LACH1000 Landscape Groundings Studio (6)

ARLA1040 Techniques of Visualisation (6)

Indigenous content Y/N/Other Y N

Handbook learning outcomes

Anecdotal actual experience

(2) apply techniques for recording contextual information about sites and buildings on the basis of environmental, topographic, cultural and historical factors;

S2/21 – None. (#) S2/23 – None to date. (^)

None

None

Students are able to (1) demonstrate an awareness of design precedents and ideas as well as traditions of landscape architecture as mediums of cultural and material expression rather than methods of solving problems;

S1/21 – This unit was ARLA1000 groundings unit, which was also undertaken by Architecture students. There was no direct engagement with an elder. Pascoe’s Dark Emu (2019) and other readings about Indigenous history, land use and management were included. (#)

LACH1010 History and Theory of Landscape Architecture (6)

N

3) demonstrate an understanding of concepts related to the cultural and theoretical contexts of key landscape architectural projects and their designers;

LACH2000 Landscape Context Studio (6)

M

(2) define landscape architectural problems through analysis of social, cultural and ecological contexts towards the development of a design proposal;

LACH2001 Landscape Dynamic Studio (6)

(2) interpret a site's social, cultural and ecological contexts in a detailed site analysis towards the development of a design proposal;

Not offered in conversion. (*) S1/22. The indigenous content of this unit is minimal and is a lost opportunity.

Selected text “The Landscape of Man, Jellicoe and Jellico, 1995) omits Australian history. The first lecture (Ancient Gardens) includes two slides relating to Indigenous Australia (refer below). Notably the Aboriginal presence timeframes are now out of date. The Ancient Gardens lecture still references quotes by the Jellicoes about “primitive man“.(*) S1/22. This unit has used Russell Square as a site for several years. The history of Beerloo, including the original wetland system and their significance to the Wadjuk Noongar, as well as the Perth Prohibition Zone administered under the Aborigines Act 1905 between 1927 and 1954 was discussed (and investigated further during site analysis). This was not communicated via formal lectures. Students were encouraged to include Acknowledgements of Country in assignments. (*) S2, 22. This unit included a 2 hour talk with elder Joe Northover in Collie. He discussed the Wiimun Bibbulmen Country that Collie is located on. The Unit Lecturer encouraged / promoted considering cultural significance of any sites and designing on Country. The unit brief included a lot of information on the Indigenous history of Collie. (#) S2/22. Elder invited to share knowledge about Collie. Very informative and included an open yarn about the place. Indigenous knowledge and heritage referred to a lot during semester with a cultural report shared as key document. Informal discussions included information about First Nation protocols and respectful consultation and practice. (^) 26

Core units

Unit Code LACH2050 Plants and Landscape Systems (6)

Undergraduate electives

Masters of Landscape Architecture

Indigenous content Y/N/Other

Handbook learning outcomes

Anecdotal actual experience

(4) develop appropriate plant selections on the basis of environmental, cultural, historical and design factors to a real context.

S2/22. Cultural and historical slides Lecture 1. Culture briefly considered Designing Living Landscapes Lecture. Six seasons considered Case Study Perth. (*)

LACH3000 Landscape Synthesis Studio (6)

(1) critically analyse landscape architecture precedents of broad scale landscape systems including ecological and cultural processes;

LACH3001 Landscape Resolutions Studio (12)

(2) critically analyse a site's social, cultural and ecological contexts through research, mapping and communication in a detailed site analysis; (5) acknowledge social, ethical and landscape management responsibilities of a professional associated with integrated design proposals

LACH3003 Design through Landscape Management (6) Various

ARLA4506 Research Strategies in Landscape Architecture, Urban Design and Architecture (6) LACH4421 Australian Landscapes (6)

(5) analyse landscape management strategies of cultural protected landscapes (historic urban and regional heritage landscapes).

Various

Various

No

n/a

Yes

1) extend their knowledge of the history and theory of landscape architecture and are able to appreciate that landscapes encapsulate wider sociocultural concerns; (5) gain a sense of the historical continuum in which design work takes place;

Ethnobotanical uses of plants for food and medicines could be explored further in this unit. This presents a direct Elder engagement opportunity.

S1/23. This studio focussed on the ROE 8 corridor. Cultural consultant Sandra Harben spoke to students about the Beeliar and the Wardang and the connections between the two. (#) S1/23 . An Elder invited to open the unit and share knowledge about the region and the site. The project was named by them: Bilya Bidi Wardan. Some references to First Nations after the first day but was not primary focus. (^) S2/22. Designing with Country primary focus of studio. An elder representing our study area met on site for a welcome, yarn and smoking ceremony. He also provided an inclass critique of some student’s work. Learning outcomes resulted in understanding consultation protocols, cultural understanding. Every studio a different student was expected to do provide an acknowledgement of Country. Unit readings included Country and indigenous themes. (*) S2/23. This unit is based on a North Fremantle site and does not have the same cultural focus as the previous year. Sandra Harben briefed students on the history and current cultural significance of the Beeliar. While considered as part of the studio brief, indigenous knowledge sharing, or cultural competency has not been the main focus of the designs. (#) S2/22. Addresses cultural and natural heritage conventions but minimal consideration of Indigenous Australia (e.g. Uluru only mentioned). (*) INDG1160 (Introduction to Indigenous Heritage and Knowledge) is a great broad elective subject that discussed the principles of Boojar Moort Kaatijin. Environmental History addressed Indigenous land management and connection to Country, not just Australian but also North American. An Environmental Humanities elective unit also had a strong focus on Indigenous knowledge. (#) Also refer to Indigenous Knowledge, History and Heritage : The University of Western Australia (uwa.edu.au). Note – This course promotes Landscape Architecture as a “popular combination” but School of Design’s Landscape Architecture offerings Landscape Architecture : The University of Western Australia (uwa.edu.au) is under the “other combinations” tab. Making it less obvious to Landscape Architecture undergraduate majors this is available.

S2/23. Associated discussions about decolonialism, inclusivity etc with regards to student’s research proposals. No structured learning content as dependent on student’s chosen research topics. (*)

S2/23. This unit has clearly embedded learning outcomes regarding indigenous knowledges. It provides recognition of Indigenous care for Country over millenia; provides a truer history and is reconciliatory by making positive changes to the way

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Core units

Unit Code

Indigenous content Y/N/Other

Handbook learning outcomes

Anecdotal actual experience Landscape Architects are initially taught and then professionally practice. Extensive relevant readings. (*)

LACH4423 Landscape and Urban Ecology (6)

No

n/a

S1/23 First lecture includes the AIATSIS map of languages on Diversity and Connection of nature and People in Australia. (*)

LACH4505 Critical Theory: 'isms and 'ologies in Landscape Architecture (6) LACH5414 Landscape Professional Documents (6) LACH5422 Design Studio—Making (12)

No

Not described.

S1/22 No Indigenous representation / pedagogy. (+)

No

Not described.

S2/23. No Indigenous representation / pedagogy .(+)

No

Not described.

S1/23 First lecture included acknowledgement, AIATSIS map, how first Australians were designers. Readings included concept of Country. (*)

LACH5424 Design Studio—Complexity (12) LACH5460 Landscape Professional Practice (6) LACH5506 Landscape Dynamics: Reconfiguring Terrains (6)

No

Not described.

S2/22 Some on site analysis, (+)

No

Not described.

S2/23 TBC (º) S2/23. No Indigenous representation / pedagogy to date. (+)

No

Not described.

S2/23. Not discussed.

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Appendix D: UWA Juris Doctor Principles of Indigenisation Principles of Indigenisation (UWA Juris Doctor program) Source: Kwaymullina, 2019, 17-18.

The incorporation of Indigenous knowledges, cultures and experiences throughout the Juris Doctor (JD) degree is to be done so as to: 1.

Embody a strengths-based approach that acknowledges the value and resilience of Indigenous peoples, knowledges, laws and cultures.

2.

Engage with Indigenous knowledges as the product of larger Indigenous knowledge systems which are different to, but not less than, Western knowledge systems.

Applicability to the UWA School of Design

Relevant UWA Strategic Objective(s)

Yes

People and culture Global partnership and engagement Education Global partnership and engagement Sustainable Environments People and culture Education People and culture Sustainable Environments Global partnership and engagement People and culture

Yes

3.

Present an accurate and nuanced reflection of Indigenous realities, including by recognising the diversity of Indigenous Australia.

Yes

4.

Engage with intersectional experiences in relation to Indigenous peoples who are: children, the elderly, women, LGBTIQA+; living with a disability; living in poverty; and/or living remote and regional locations.

Encourage critical thought and reflection upon structural exclusion and explicit and unconscious bias in Anglo-Australian laws, legal actors and legal institutions.

Yes

5.

6.

7.

8.

Be sensitive to cultural protocols (for instance, protocols relating to images of deceased persons) and ethical protocols (for instance, protocols relating to ethical research).

Centre Indigenous voices as the primary sources of their own knowledges, cultures, laws, and experiences.

Be informed as to, and respect, protect and promote understanding of, Indigenous Cultural and Intellectual Property rights.

9.

Articulate the value of Indigenous knowledges, cultures and experiences to understanding of concepts of law and justice, as well as to legal professional practice.

10.

Be sensitive to the lived, multi-generational exclusion experienced by Indigenous students, their families and peoples.

Design could be substituted for legal Yes

Education Research and innovation

Yes

People and culture Global Partnerships People and culture Global Partnerships

Yes Design could be substituted for legal Yes

People and culture

Education Research and innovation Global Partnerships People and culture 29

Principles of Indigenisation (UWA Juris Doctor program) Source: Kwaymullina, 2019, 17-18.

11.

12.

13.

14.

15.

Ensure that content incorporated into individual units is both directly relevant to that unit and able to be dealt with appropriately within the available curriculum space.

Ensure all teachers are trained in inclusive teaching before delivering content and are given ongoing support, including in the form of opportunities to share and improve their learning in this area.

Employ a range of teaching and learning strategies to enhance student engagement and recognise different ways of learning.

Be integrated horizontally and vertically, so that all units contain Indigenous content and that content taught later in the degree connects to, and builds upon, earlier content.

Foster positive learning environments that enable all students to achieve their potential.

Applicability to the UWA School of Design Yes

Relevant UWA Strategic Objective(s)

Yes

Education People and Culture Education Global Partnerships Education People and Culture Education Sustainable Environments Global Partnerships

Yes Yes Yes

Education

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Appendix E: University of Auckland Indigenous Inclusion and Indigenisation Inclusion vs Indigenisation (UWA Juris Doctor program) Source: Hoskins and Jones, 2022, 317-19 Eight Points 1. Discourse

Indigenous inclusion Words such as access, retention, success, equity, diversity, inclusion and culture lead conversations

2. How Māori are understood

Tends towards deficit thinking— Māori are primarily seen in terms of what they ‘need’ and what they lack, such as necessary skills and knowledge Focus on the problems of adapting Māori to the organisation, rather than the ways the organisation might be problematic. Māori participants are asked to change (to enter, remain, achieve, be included) Organisation is ‘more diverse’ (Māori language signage and titles appear, for instance) but tends to remain the same ‘We’ know where and how ‘you’ Māori can successfully fit in to the/our organisation

3. Focus for change

4. Who are ‘we’?

5. Māori leadership

Māori individuals and groups are seen as informal resources, consultants, ‘Help Desk’ assistants and ‘native informants’ for non-Māori. This work lacks formal Recognition Māori are consulted—often at

Applicability to the UWA School of Design (Indigenisation) Yes / No / Other Yes. Some use of indigenous language at UWA. Yes. Currently only ad hoc valuing of knowledges.

Relevant UWA Strategic Objective(s)

It’s about “Smartening up, not dumbing down” Under Māori community expertise, the organisation is recognised as a site of production of and engagement with mātauranga Organisation changes to be ‘more Māori’

Yes. Elders to represent community expertise.

Education People and Culture Global Partnerships

‘We/tātou’ are all proud of the Māori strengths of the organisation Māori communities experience ‘us’ as competent Māori individuals and groups are seen as leaders, and experts.

Māori expertise normalised, recognised and rewarded at all levels of the organisation

Yes.

Education People and Culture Global Partnerships

Yes.

Education People and Culture Global Partnerships

Indigenisation Terms such as whanaungatanga and manaakitanga as well as rangatiratanga and decolonisation, lead the conversations Tends towards strengths thinking— Māori seen positively as bringing knowledges and interests; these are identified, built on and rewarded

UWA2030

Education People and Culture Global Partnerships Education People and Culture Global Partnerships

31

Inclusion vs Indigenisation (UWA Juris Doctor program) Source: Hoskins and Jones, 2022, 317-19 Eight Points

6. Non-Māori

Indigenous inclusion later stages of planning [“get in a Māori”]—for their perspective and input Well-intentioned non-Māori need to know about Māori in order to ‘help’ them; this then requires Māori. teaching of, and attention to, non-Māori A little learning can be a dangerous thing; can lead to charges of mis/appropriation

7. Who benefits?

Primarily benefits non-Māori who are upskilled, know more, feel better about themselves, can report better data, becoming more ‘culturally competent’ Non-Māori ‘cultural competency’ seen as ‘learning more about Māori culture and language’

8. Orientation to Practice

Focus on endpoint, outcomes and the ‘what’ (what to do; what are the definitions?)

Indigenisation Māori individuals not simply available to fill in knowledge gaps / reduce ignorance of others Requires non-Māori to accept ‘not knowing’ sometimes; requires nonMāori to listen and be alert to Māori thinking without demanding to be taught by Māori. i.e., ‘Learn from’ rather than ‘learn about’ Non-Māori have a level of comfort with discomfort and still remain permanently, positively, engaged Benefits Māori and all others because whanaungatanga and manaakitanga are about people and relationships and healthy environments, regardless of whakapapa and background ‘Cultural competency’ for nonMāori is understood as becoming more competent at understanding & being who we (non-Māori) are now, here, in Aotearoa Focus more on ‘how’; process oriented, relational, everyday interactions, ‘journey’, direction of travel Positive orientation to problem necessity, to ambiguity, fluidity, and complexity. Greater tolerance of apparent contradiction

Applicability to the UWA School of Design (Indigenisation) Yes / No / Other

Relevant UWA Strategic Objective(s)

Yes.

Education People and Culture Global Partnerships Research and Innovation

Yes.

Education People and Culture Global Partnerships Sustainable Environments

Yes.

Education People and Culture Global Partnerships

UWA2030

32