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Working Together: Module 4

Professional Skills for Intercultural Leadership

Module 4 - Working Together

Professional Skills for Intercultural Leadership

Contents

Introduction................................................................................................................................... 2

Learning Outcomes........................................................................................................................ 2

Module Topics................................................................................................................................2

Managing Change...........................................................................................................................2

Change and Aboriginal Cultural Competency.................................................................................5

Change and Resistance...................................................................................................................7

A Six Stage Approach to Overcoming Resistance.....................................................................10

Problem-solving Tools to Support the Change Process................................................................11

Ishikawa Diagram..................................................................................................................... 11

Nominal Technique.................................................................................................................. 11

Six Thinking Hats.......................................................................................................................12

Group Activities to Facilitate Discussion and Change...................................................................14

Appendix One...............................................................................................................................15

Case Study: Jandamarra...............................................................................................................15

Appendix Two...............................................................................................................................17

Case Study: Dinner Party Conversations......................................................................................17

References....................................................................................................................................18

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IntroductionWelcome to Professional Skills for Intercultural Leadership

As an intercultural leader some the greatest tools and skills you will need in your dilly bag will be those to assist in change management. As an intercultural leader and teacher you will be required to facilitate change at the personal level (yourself, students and colleagues) and at the institutional or organisational level. In this module we explore a range of change management theories and resistance. Resistance can be both an inhibitor and a constructive agent of change. At the end of the module you will find several problem-solving tools to support the change process.

Learning Outcomes Determine the reasons for resistance to moving into the intercultural space Apply a range of problem solving models and develop strategies to build influence and

support a shift to an intercultural space Identify strategies to take action with unfamiliar and changing circumstances Initiate and facilitate intercultural learning in a range of contexts including the classroom

and general work environment.

Module TopicsThe key topics for this module focus on change and resistance in the intercultural space:

Managing Change Change and Aboriginal Cultural Competence Change and Resistance Problem-solving tools to Support the Change Process.

Managing ChangeInvariably when people are faced with the prospect of change they experience a range of thoughts and emotions. The idea of change challenges our present self, our status quo, our equilibrium. Some people will find the concept of change to be something exciting and embrace many of the aspects of change willingly. Others will become concerned and challenge the notion of change or even avoid the topic as much as possible. Some people may see the expected change as a possible threat to their personal security. People’s response to the notion of change is variable and multifaceted, and is sometimes reactive. As educators working within an intercultural context it is important to explore how students and colleagues respond to challenging ideas, and it is equally important to examine how we might respond to students, and others. Reflective journaling (as introduced in module one) is a good way to achieve and maintain a reflective practice. Talking with colleagues and your support network can also be effective.

Experienced educators claim that when presenting knowledge and ideas that challenge the status quo in relation to Aboriginal people they are often met with resistance. As explored in module

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three ‘Intercultural skills for Facilitating Learning’, race is very much a part of our individual identity. When our ideas of self-identify are challenged through new perspectives and knowledge it can be quite daunting. While we look at people’s responses to change in this module we will also explore ideas and strategies that assist intercultural leaders and educators to minimise or overcome resistance.

Much has been written on the topic of change and change management by health professionals, anthropologists and sociologists, community developers and business managers, as change presents major challenges to people in their personal lives and to the development and function of organisations and the broader community (Waddell & Sohal, 1998; Hoffman, 2009; Nguyen, 2010; Flaherty & Stark, 2011). Change presents a number of challenges and questions for those who are expected to change the way they think, act or feel about a given situation, idea or event. Changing circumstances or contexts tests our ability to adapt, accommodate, accept or resist change (Hoffman, 2009).

According to Schermerhorn et al. (2005) there are eight reasons for resistance when faced with change and a person may be expected to experience any or all of these ideas and feelings:

1. Fear Of the Unknown – what and why is change needed? What does it mean for me?2. Lack of good Information – give me the facts and the truth!3. Fear of loss of security – including failure4. No reason to Change 5. Fear of Loss of Power – loss of control – I feel powerless and confused and have no control

over what changes!6. Lack of Resources – Support systems/people - Who will be there to support me?7. Bad timing – is it time for change?8. Habit – how is this going to impact on my life?

In addition, Flaherty & Stark (2011) claim that another reason for resistance is when people have a closed mind and an unwillingness to learn; they challenge the expectation of change with the idea that ‘I know what I know and I don’t see why I have to learn more’.

In answering any or all of these questions it is important to respond with some diplomacy and integrity, developing a rapport and a relationship of trust and respect with the person/s that are being challenged to change. There are many stages that people go through and in many cases seek to be guided. Fisher (2000-2003) sees eleven stages of transition as people are confronted with the idea of change (Figure 1 below). Varying fluctuations between anxieties, happiness, denial, fear, threat, guilt, disillusionment, depression, hostility, until gradual acceptance and the final stage of moving on is achieved.

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Figure 1: Eleven Stages of Transition (adapted from The Process of Transition © 2000-3 J M Fisher)

Whilst Figure 1 illustrates the transition process, Figure 2 (below) shows the typical breakdown of attitudes towards change in a group of people. For those of you who have taught Aboriginal studies to a mainstream audience, does your class dynamic reflect a similar makeup of change agents, early adopters, fence sitters and resistors? Having an understanding of how people respond to change can be empowering and assist you to remain calm in the face of resistors.

Change

4.Fear

5.Threat

6.Guilt

7.Disillusion

8.Depression

9.Hostility

10.Gradual

acceptance

11.Moving Forward

1.Anxiety

2.Happiness

3.Denial

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Figure 2: Change Curve (adapted from The Academic Leadership for Course Coordinators Program http://academicleadership.curtin.edu.au/course_coordinator/index.cfm)

Change and Aboriginal Cultural CompetencyIn 2011, Universities Australia document Guiding Principles for Developing Indigenous Cultural Competency in Australian Universities stated that:

Indigenous cultural competence requires an organisational culture which is committed to social justice, human rights and the process of reconciliation through valuing and supporting Indigenous cultures, knowledges and peoples as integral to the core business of the institution (Universities Australia, 2011)

While this significant and valued principle has since begun to be embedded in the organisational culture of nearly every university across Australia, there are universities, which in consultation with Aboriginal and non-Aboriginal stakeholders, have paved the way for change. These universities have been at the forefront of meeting the challenges that such a remarkable and important change presents.

Following 2005 saw an increase of units on Aboriginal cultures being taught across universities in Australia (2011). Units that involved direct consultation with Aboriginal people and their

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http://academicleadership.curtin.edu.au/course_coordinator/index.cfm


communities as stakeholders provided a well-established foundation of culturally appropriate knowledge and world views. This works towards mutually beneficial outcomes in a wide range of areas in the broader society. In health, Aboriginal perspectives inform future health professionals on culturally appropriate ways of being and working within Aboriginal contexts.

The transition process of changing ideas, attitudes and behaviours of students and colleagues who represent the dominant non-Aboriginal population in Australia has met some challenges; especially to the notion of changing the way non-Aboriginal people view the world around them; how they act in accordance with culturally appropriate knowledge; and why a significantly small proportion of Australia’s population (3%) should attract so much special attention (student comment). The challenge is often not about we can’t do this, it is more a case of why should we do this (student comments).

This brings the response as to how these questions of university students and the broader society are answered? It is not acceptable, nor constructive, to take a dictatorial or authoritarian approach, but rather to provide the essential tools, which are knowledge, empathy, understanding, and the ability to critically think and discuss the issues, in order for students, and others, to arrive at a constructive place. There is no ultimate destination in the learning journey but a continuum of innovative and regenerative knowledges that are either held (sometimes temporarily) in a cognitive wayside or that which moves toward a more substantial place of motivational action. As ideas are posed and discussed people generally adjust their position to the proposal. Whether that position is beneficial to the intended outcome, or stands in opposition to the proposal, it is often dependent upon factors such as the power relationships of the presenter and the recipient; the amount of information and the time it is presented and how it is delivered. It is often how we discuss issues that determine the way people respond. By understanding the process of change—as a change agent and intercultural leader—you can utilise the ‘early adopters’ and develop strategies to counter resistance. Some examples of strategies to move students and colleagues along the change continuum can be found as an appendix to this module.

Educators are in a very influential position in that they hold keys to knowledge and also more power in the student/teacher relationship. The power relationship between teacher and students also involves a partnership of mutual trust and respect that is pivotal to providing a secure, safe and successful learning environment. The integrity, reliability and respectability of the educator are an integral part of a student’s learning as they entrust their learning into the guiding hands of the educator. In order to facilitate change, and respond to resistance, it is important for educators to recognise and identify the stages of transition that people go through when faced with change. It is equally important to recognise that not all people are opposed to change but are often aligned to the same ideas and objectives being proposed.

Many, or all, of the stages of transition identified by Fisher (2000-2003) have been noted in students where they have been challenged to complete a core unit on Aboriginal culture. Such units challenge the perceived understanding and knowledge in relation to Aboriginal cultural and health perspectives; requiring students to examine their own cultural worldview, racial and ethnic

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identity, and biases and to develop a greater understanding of Aboriginal cultures and the importance this has in improved health outcomes. Students are required to examine their approach and attitudes towards intercultural education through reflective practice and journaling. Sufficient evidence exists to suggest that many students are challenged by a change to an intercultural space and, therefore, experience significant stages of transition (Kotter 1996; Fisher 2000-2003; Nguyen 2010).

Change and ResistanceA certain amount of dissonance or difference of opinion occurs in the initial presentation of the Aboriginal content to students. Dissonance happens in any interaction where one person communicates a level of request or demand for change that is higher than the other’s level of readiness for change (Miller & Rollnick 2002). Readiness for change is a significant factor in students’ preparedness for engaging with the content. Therefore, while it is important to recognise that dissonance can lead to resistance, it does not happen automatically. Preparation of the person through discussion and the sharing of knowledge can dissipate levels of anxiety and frustration towards change. The following table provides some explanation for resistance to change.

Table 1: Reasons for Resistance

Reasons for Resistance

Cognitive: The devil I know is better than

what I don’t know What are the risks if I do

nothing? What are the risks if I change? Am I up to the challenge? Do I have the skills and

competence to deal with change?

Do I have support – who will guide me through this process?

Is this a good idea? Hidden agenda

Why the change? Who benefits Who loses Will it be a win-win

situation?

Emotional: Ties with something or someone. Connectivity and bonds of loyalty

to the old ways and people who follow them

Doubt Am I up to the challenge Do I have the skills and

competence to deal with change

Do I have support – who will guide me through this process.

Comfort Zone Maintaining the status quo Fear

what will I lose with the change

If change is necessary how will it impact on me?

Behavioural What

replaces the old ways

Give me a model of how it works

I won’t support this change

I will challenge and question

Source: Fisher, 2005; Waddell & Sohal, 1998.

Not only do people experience certain fluctuations of ideas and emotions when being faced with change, it is extremely important that in order to facilitate change the presenters are sensitive and mindful of how to respond to the challenging contestants. How and why change is necessary and

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the process of changing ideas, attitudes, values and behaviours requires an approach that does not diminish the experiences of the expected change but seeks to re-align the person within the change. Mindfulness practice, reflection and developing your emotional intelligence are all valuable tools for your dilly bag to manage reactive or resistant students and colleagues.

Rather than seeing a person as the problem and challenging them as such, it is far more beneficial to engage the person as part of the change process rather than positioning people outside the process. While time and the number of students may constrain the facilitation of a more relaxed and informal classroom approach, a central key establishing rapport is to obtain some knowledge or understanding of where the student is positioned, or where they are coming from. Acknowledging the knowledge, skills, ideas and experiences that students arrive with to the classroom is important in building a respectful relationship. Students’ experiences that are dismissed, diminished or disqualified as being less real or unimportant undermine the potential for collaborative, considerate and cooperative relationships. The same can be applied to colleagues.

Consultation as to what a person thinks in terms of how they can be a part of the process of change is also a crucial consideration. In units addressing Aboriginal content it is best that educators emphasise the significance of consulting with Aboriginal people in their communities over proposed changes. It is, therefore, important to demonstrate this practice to students. In doing so, educators uphold one of the major tenets of cross-cultural education and lay the foundation for a constructive relationship with students. As the course progresses educators are able to draw on the strengths, knowledge or skills of the person who has been contesting change in the earlier stages. Posing the question what could or would they do with this situation does not need to elicit an absolute answer but rather opens up a dialogue whereby significant aspects of the response is discussed.

As a response to change, resistance is seen as the less desirable response to proposed changes or the expectation of change. Resistance is predicated on the notion that some idea, some action, some person/s or some event presents a potential threat to a past existence, a current situation or a future position. Resistance is often perceived as confrontational, antagonistic, and an arena of conflict. Rarely is it seen as a positive re-evaluation of the current state of affairs or as a challenge to improve the way things are done. Resistance has the potential to present a plethora of innovative ideas and energy.

Of course the concept of resistance is dynamic, depending on context, and at least, problematic as we struggle to encapsulate what is resistance. Social scientists, psychologists, behaviourists and philosophers have themselves resisted efforts to define what resistance is. At best we need to contextualise resistance to a set of forces that stands in opposition to change. What determines resistance and the forms of resistance lie within what is expected to change and for whom is change beneficial.

Waddell & Sohal (1998) point out that people do not resist change per se, rather they resist the uncertainties and potential outcomes that change can cause. Resistance can draw attention to aspects of change that may be inappropriate, not well thought through, or perhaps plain wrong

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(Waddell & Sohal 1998). However, resistance can also be a motivating force or energy for addressing apathy, submissiveness and compliance towards the status quo where the lack of change results in stagnation and outmoded states of utility (Hoffman, 2009, p.196).

Where there is power, there is resistance (Foucault, 1978)

Much discussion exists in literature around the relationship between resistance and power differentials. People who feel powerless to control change or influence outcomes often build resistance to the authority that enforces change. It is proposed that the greater the power exerted over people the greater the resistance exhibited when the decisions of the powerful are not seen to benefit the greater good. Resistance is part of a response to changing conditions or contexts where the potential for greater benefits to people across a wider spectrum are not evident, or when there are little or no benefits specifically for any one individual.

In a context of differential power relationships, resistance refers to intentional, and hence conscious, acts of defiance or opposition by a subordinate individual or group of individuals against a superior individual or set of individuals. (Seymour, 2006, p.305)

Resistance is situated within a cultural hegemony, where cultural dominance supports a representation of unchanging beliefs and values as a position of majority consensus, while simultaneously validating societal transformations that uphold the dominant political and economic structure of the majority, at the expense of minorities. People respond or act when their cultural dominance is challenged and the way they view and experience life is perceived to be under threat by an alternative view or way of doing things is proposed.

Resistance for some individuals is not always a conscious act or thought, but an encoding of compliance and acceptance embedded in cultural hegemony. People think they are expected to react when something stands in opposition to cultural norms. They believe and rely on the information and knowledge embedded in the dominant cultural code. While our cultural understandings are often important codes that we live and are guided by, enculturation or cultural encoding has the potential to set up the primacy of cultivating ethnocentrism. Seeing one culture as superior to another has the potential to create problems for effective intercultural exchange and respectful intercultural relationships. In being confined to an ethnocentric view of the world people may find the task to review, revise, or revisit (that is to consider, adapt, adjust, adopt, accommodate or change) their cultural perspectives as overwhelmingly daunting when faced with the prevalence of broader societal views. People struggle with the idea to resist cultural hegemony in itself, with various notions such as Goliath is too big why fight it; it suits me not to resist; if you can’t beat them join them! It is seen to be easier to stay with the status quo and to resist change. Some people may see this as acting (or not acting) with a closed mind and this may be the case in some instances. However, the power of enculturation and peoples’ proclivity for needing to feel included in the dominant culture can override the desire to step outside their comfort zone or area of familiarity. Nonetheless, as actors/individual agents within society overall, we view representations of beliefs and values of the dominant cultural practice as something that we accept, react to, adapt to, accommodate or change.

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A Six Stage Approach to Overcoming Resistance

Different characteristics of people play a part in how people respond to change. If resistance is evident, Schermerhorn et al. (2005) claim that there is a six stage approach to overcoming resistance and involves developing strategies that assist in the process.

1. Facilitation – discussion as to why change is necessary and what are the advantages and challenges they face. Provide emotional and material resources for people adjusting to change (Kotter, 1996 cited in Schermerhorn, Hunt et al. 2005)

2. Education - assists people to understand the context of change and inform people of the historical, political, economic, social and cultural environments that have contributed to the current situation.

3. Involvement – involve people in the discussion of the issues, the possibilities and challenges that change represents. Empower people to be agents of change.

4. Negotiation – what are the incentives for those who are required to change?

5. Manipulation – you influence people and they influence others.

6. Coercion – explicit and implicit use of authority to get people to accept change – it would be more beneficial if this is the least and last action required or necessary. The greatest path of resistance is enforcement.

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Problem-solving Tools to Support the Change ProcessIn this section a variety of decision tools are described which may assist the intercultural leader in the change management process. Some of which can be adapted for use in the classroom.

Ishikawa DiagramVisit Wikipedia to find out about the Ishikawa Diagram (http://en.wikipedia.org/wiki/Ishikawa_diagram). The Ishikawa Diagram is also known as the Fishbone Diagram and is a pictorial method for illustrating perspectives on an issue and for deepening understanding. It was developed by Kauro Ishikawa (1969). The Ishikawa Diagram is a useful way for mapping potential sources or causes of a problem (for example resistance to Aboriginal content), and then investigating each one in more depth, with the aim of coming up with some resolution.

Figure 3: Ishikawa Diagram or Fishbone

The problem is specified at the right end of the diagram or backbone. The possible causes of the problem are drawn as bones off of the main backbone. The intercultural leader/educator can use the team/students to brain storm possible sources/causes to build the bone structure of the diagram. If as much specificity as possible is used to detail the problem, the process and the engagement between educator and student will be more meaningful.

The intercultural leader would facilitate this process with his/her team/classroom who would present the problem. The team would then explore root causes of the problem and possible actions. From the information obtained from this analysis, a change process may then follow as the group works towards implementing action to eliminate the root problem.

Nominal TechniqueIn trying to build consensus, the intercultural leader can apply the nominal technique to obtain agreement on a change process. Students/colleagues are invited to participate in the experience which is managed by a chairperson. Once everyone is briefed on the issue or change initiative that needs to be explored, individuals write down their ideas. Once everyone has completed their written responses, one by one, everyone provides their ideas which are written on flip charts or sticky notes (which can then be moved around). You could, for example, ask your class to explore

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http://en.wikipedia.org/wiki/Ishikawa_diagram


an issue related to Aboriginal health and ask them as future professionals how they might address the issue.

Only one person speaks at a time as they share their idea and no one is allowed to say anything until all ideas are up on the flipcharts or sticky notes. This prevents egos or people in positions of power to influence the generation of ideas. It may take several rounds until all ideas are exhausted. Typically only one idea is shared at a time.

Once the ideas are all made public, duplications are removed and each item is then assigned a number. The group then decides which are the most important and rank orders the ideas (this is why sticky notes are great as they are movable). Once the ideas have been ranked ordered, the group can focus on the top priorities, for example, top 5 or top 10.

The Nominal Technique can be used by an intercultural leader to solicit ideas about the change process in a more structured manner than just having individuals participate in a group. The technique allows for quieter and perhaps more reflective participants to share their ideas as these may be lost by more vocal, extroverted types.

Six Thinking HatsEdward de Bono developed his thinking model called the Six Thinking Hats in the 1980s. It is a very celebrated model that is very useful for structuring individual or group thinking and for promoting creativity during the change process. There are 6 hats which represent a specific way of thinking. Everyone puts on the same coloured hat during the thinking process and aligns their thinking accordingly. By structuring the thinking process in this manner, an intercultural leader can reduce 'ego's and power' in the process because everyone is required to 'think' in the same manner.

The group works through the discussion in the sequence listed below. At each phase, everyone wears the same coloured hat, and can literally or metaphorically put on the hat. Once the discussion is completed under the colour of the hat, the group then moves on. The process facilitates creativity and thinking and can move a group forward during a change process.

Summary: Six Thinking Hats

Hat thinking

White facts, figures and objective information

Red emotions and feelings

Black logical critical thoughts

Yellow positive constructive thoughts

Green creativity and new ideas

Blue overview and control of the other hats

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If an intercultural leader was to apply the Six Thinking Hats to Minnecon and Brannigan (cited in Armstrong & Weyden, 2005), call for “National Sorry Day” to be changed to the “National Day of Healing – for all Australians”, we would see the following examples of thinking under each hat within the group.

White The terrible impact of the forced removal of Aboriginal and Torres Strait Islander children is irrefutable. Between approx. 1910 and 1970 it is estimated that one out of three or one out of ten ATSI children were removed and the policies have effected one or more generations within families.

Red My feeling is that to change the name of National Sorry Day would be more inclusive and acknowledges that although the forced removal of children has primarily impacted on ATSI families it effects the whole Australian psyche.

Black If we don't address the broader impact of the Stolen Generations Australia will have no peace and intergenerational pain and suffering will continue as well as poor health outcomes.

Yellow This is an opportunity to be more inclusive and in keeping with reconciliation; it is less divisive.

Green Could we look to other countries for models to address past injustices as a way to heal and move forward? This could be an opportunity to rethink how we commemorate and acknowledge pain and suffering caused by past government policy.

Blue Overall the general feeling is this might be a good idea. What does the ATSI community feel about this? How should this be done and what should the consultative process look like?

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They argue that the stolen generation(s) cannot heal in isolation and that it requires the healing of the wider Indigenous community. They continue to state that healing among Indigenous Australians depends on, and contributes to, healing in the non-Indigenous community as well. Armstrong & Weyden (2005) recognised that it is time for health professionals to look beyond the deficit model that views the poor health of Aboriginal Australians as being about them (Indigenous Australians) and see that we need to look at ourselves, our society and our health care system. They also saw a growing strength of support in changing Australian attitudes towards Indigenous health. This involves a partnership between Aboriginal and non-Aboriginal Australians that is mutually sustainable and beneficial, improving health outcomes and life opportunities for Aboriginal Australians and equipping health professionals who provide health services to Aboriginal people and their communities with culturally appropriate knowledge and skills.

Intercultural leaders can use the Six Thinking Hats methodology to move a group through an exploration process during the change cycle while managing some of the interpersonal dynamics which emerge, particularly when someone is offering a 'yellow hat' idea and someone criticises it because they are wearing a 'black hat'.

Group Activities to Facilitate Discussion and ChangeThere are many different activities that you can draw on to facilitate discussion in your tutorial group. Many activities used in this module are case studies, brainstorming and group discussion. Case studies are useful as a learning activity because the:

methodology is heuristic: instead of providing the knowledge, the facilitatorcreates the conditions for self-guided learning within the group. He/she presentsa problematic situation, a situation as a problem to be solved, for which no solution is given. Learning results are made from reflection and the common sharing of experiences. Case Study learning therefore complements other theoretical or descriptive methodologies of learning about public participation. (Cipast undated)

A case study is participatory activity that has proven effective for group discussions. The two case studies that will be used in this module are: Jundamarra: Criminal, Outlaw or Freedom Fighter (Appendix One) and The Dinner Party Conversation (Appendix Two). Both Case studies provide a short synopsis of a particular situation and then poses several questions which the group is required to discuss and answer, providing a rationale for the response.

Brainstorming is very good as an ice breaker and an opener to a topic or difficult concepts. Brainstorming is also useful to find out what people know about a topic. When applying brainstorming there is no right or wrong answer and everything is written on the whiteboard. Do not question why someone has said something, write it up and discuss later when going thru the brainstorm. If you question someone about what they have said or suggest that this is not what you are looking for, this response has the potential to shut the brainstorm down as members can feel unsafe and choose to stay silent.

Group discussions are very participatory and can generate a range of different responses. They can be a safe way to discuss difficult and sensitive subjects and feedback to the group as a whole. Group discussions are useful when you have a large group of eight or more people. You can divide the group into four. Less than this forms a group in itself.

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Appendix One

Case Study: Jandamarra Criminal, Outlaw or Freedom fighter

The following is adapted from:

1. Kimberley Australia Travel Guide, (2006-2001), The Story of Jandamarra retrieved 17th June 2012 from: http://www.kimberleyaustralia.com/story-of-jandamarra.html

2. The Jandamarra Project (2011), Jandamarra the Man, retrieved 17th June 2012 from:http://www.jandamarra.com.au/jandamarratheman.html

Jandamarra is a legend of the Bunuba people who was also known as Pigeon. He grew up in Bunaba country in the Kimberley in the Oscar and Napier Ranges. (1)

When Jandamarra was growing up European settlers were opening up large parts of the Kimberley. In the process Aboriginal people were driven from their lands, or worse, rounded up, deprived of their freedom and forced to work on the newly established cattle stations. They also could not hunt on their land like they used to so the only alternative for food were the new animals the settlers had brought in. (1)

If Aboriginals were caught spearing the sheep or cattle of the settlers, they were chained around the neck, marched to Derby, and forced to work there in chains.

Jandamarra is remembered as a great warrior, and as a clever and courageous leader who defended Bunaba country against overwhelming odds. He is also remembered as Jalgangurru, a man bestowed with spiritual powers that flowed from the timeless law of the country, who could disappear, transform into a bird and shield himself from deadly weapons. (2)

Jandamara grew up on the frontier; a time of violence and great upheavals. He was only in his mid-twenties when he was gunned down, but in his short life he created a legacy that will never be forgotten. (2)

Jandamarra was born around 1873. At about the age of 11, he and his mother came in from the bush to live on Lennard River Station, one of the earliest pastoral stations in the Kimberley. (2)

Jandamarra became a strong horseman, a crack shot and a competent English speaker. But after this first taste of station life, he returned to join the Bunuba still living a traditional life, outside the control of the stations. (2)

During this time he was caught up in a police raid, and served time in Derby in jail for sheep-stealing. (2)

Returning to his country, he worked at Lillimooloora Station with Bill Richardson. When Richardson joined the police force, Jandamarra became his tracker. As a tracker, he helped the police capture many of the Bunaba ancestors – his own people who were taken away in chains to distant gaols, many never to be seen again. It was in this period that he became known as a reckless womaniser who flouted the kinship and skin laws. (2)

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http://www.jandamarra.com.au/jandamarratheman.html

http://www.kimberleyaustralia.com/story-of-jandamarra.html


Jandamarra’s close but uneasy friendship with Richardson came to a dramatic end. In late 1894 the pair succeeded in capturing a group which included most of the senior Bunuba leaders and elders. (2)

During the night of October 31 1894, Jandamarra shot Richardson, armed the Bunuba people and began a guerrilla campaign against the European invaders. (2)

Jandamarra’s first major act of war was a direct confrontation – the battle of Windjana Gorge on November 16, 1894 – between 30 armed police and a large group of the Bunuba in which he was very badly wounded. (2)

Jandamarra recovered, but the appalling and indiscriminate reprisal killings of Aboriginal people throughout the Fitzroy River valley led him to develop different tactics where the Bunuba began to target property, crops and stock. They harassed and ‘stalked’ the pastoralists without causing human casualties. In this way they tied down the progress of pastoral expansion for over three years. (2)

Jandamarra developed an almost superhuman reputation amongst white settlers and police for his ability to elude them. (1,2)

Jandamarra was finally tracked down and killed on April 1, 1897 when the police brought in another Aboriginal tracker, Mingo Mick, who had equally legendary powers. (2)

Practical Learning ActivityGroup Discussion

Jandamarra: Criminal, Outlaw or Freedom Fighter?Discuss Jandamarra’s story from both the perspective of:1. Being a criminal and/or outlaw

2. A Freedom fighterTaking into account what you have learnt about resistance and change do youthink Jandamarra was a resistor or change agent or both?Provide a rationale for your answer.

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Appendix Two

Case Study: Dinner Party Conversations

Practical Learning ActivityGroup Discussion

A student studying Indigenous studies holds a dinner party with her husband and friends.

The conversation turns to Aboriginal people and a number of myths and assumptions are made:

• One guest says she does “not understand why Aboriginal people can’t take care of their houses and smash them up all the time. Other people don’t do it so why should they be able to get away with it?”

• Another guest agrees and adds “everyone knows they all drink and are out of control with alcohol perhaps that is why they do what they do”.

• A third guest says “why do they insist on being treated differently, they should just assimilate into Australian society like other cultures and just be done with it”.

The student “defends” Aboriginal people.

The rest of the party guests hold different ideas and opinions.

Questions:

Discuss the responses of the three guests and identify the following:

1. Attitudes and beliefs present in the responses.2. Values operating in the responses.3. Identify some responses that you could make to these guests.4. What do you think the student is feeling in this situation?

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References

Armstrong, R.M. and Van Der Weyden M.B. (2005). Editorial--Indigenous Health. Medical Journal of Australia 182(10).

Cipast (undated). The Case Study Training Methodology. Retrieved 12th June, 2012, from http://www.cipast.org/download/CD%20CIPAST%20in%20Practice/cipast/en/practice_3_1.htm

Fisher, J.M. (2000-2003). The Process of Transition. from http://www.businessballs.com/ProcessofchangeJF2003.pdf

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