Universities | EMERDYN

Australian Indigenous patterns of gathering contain important keys for building cohesive modern communities, creating spaces for building connection and understanding. Particularly in an educational context, the tradition of gathering in a “Yarning Circle” creates a space for stories, history, wisdom and experiences to be shared. As a nod towards NAIDOC week and Indigenous Literacy Day, the Emerdyn team has assembled this informational resource for schools, community organisations, landscapers and designers wanting to integrate spaces inspired by yarning circles into their rhythm of community gatherings. The use of outdoor learning spaces will be central, as educational institutions look to create a “new normal”, post-Covid.[1] Integrating public gathering areas such as contoured seating areas has been a successful strategy which many schools have applied to facilitate students gathering in group learning formats.

What is a Traditional Yarning Circle?

Yarning circles are community gatherings among the Aboriginal and Torres Strait Island people, who meet to share their experiences, knowledge and stories.[2] Cognizant of the fact that people hold different worldviews, these public meeting places or yarning circles are peaceful,[3] giving utmost respect to the voice or opinion of every member in the circle. Members speak in turn, in a clockwise direction, listening to one speaker at a time.

Significance of Yarning Circles in Indigenous Communities

As a central point of connection in which community members speak and listen to each other from the heart, yarning circles cultivate deep and sincere communication,[4] and active listening.[5] They are critically important in the building of respectful relationships, where participants interact in an honest, trustworthy and responsible manner.[6] Participants are encouraged to keep eye contact during these community meetings.[7]

Yarning circles provide a safe environment for people to listen and respond to each other, fostering accountability. The families, clans and tribal groups engage in a harmonious and cohesive manner, collaborating towards maintenance and sustenance of knowledge through generations[8] as well as mentoring younger generations.[9]

Traditionally, farmers would gather in circles while standing to discuss elements like wool prices or the weather,[10] whilst others had an opportunity to share success stories, creating space to support and encourage each other.[11]

The yarning circle also allowed generational knowledge on biodiversity and land-management practices to be passed down – something which contemporary Australian society now benefits from as some of these practices are applied today.[12]

Lessons from History of Yarning Circles: Aboriginal & Torres Straight Island Cultures

Student-to-student and school-to-community interactions can be enhanced through yarning circles. A foundational principle of the circles is that all are considered equals – hierarchies are not recognized. Rather than focus on criticism or problem solving, yarning circles focus on strengths, paying more attention to the knowledge and abilities of participants. This encourages collaborative relationships and creates positive expectations of members within the circle.[13] As differences in opinion are accepted, common ground is formed through dialogues, narratives and interactions.

Beliefs and identities can be shaped by family and community stories, where members are empowered to courageously honor their own personal experiences and those of others.[14] In this context, young people can actually be educated about their own cultures, while addressing indigenous issues as well.[15] Through intentional planning, community spaces become a reflection of culture and heritage, contextualizing to outsiders how locals live their lives in their respective places.[16] The community space thus provides a sense of belonging and collective responsibility. Bound together by cords of their shared encounters, community members are able to work through tensions, problems or common issues.[17] The primary method of learning used by members of the circle is observation – rarely are questions asked.[18] The aim of the yarning circle is to have people from various groups in the community meet together and participate in substantive democratic discourse,[19] an important factor for schools and all community groups to integrate into their built environment.

EM038 Contour Bench — EM038 contour bench by Emerdyn, artwork by Quakers Hill Public School.

References

[1] https://qed.qld.gov.au/about-us/news-and-media/classroom-of-the-past-and-future

[2] https://www.defenceconnect.com.au/key-enablers/4585-yarning-circles-bring-indigenous-culture-to-adf-recruit-training-2

[3] Ibid.

[4] https://www.schoolsreconciliationchallenge.org.au/activities/yarning-circle/

[5] Ungunmerr-Baumann, M.R. (2002). Dadirri: Inner deep listening and quiet still awareness. Port Macquarie, NSW, Australia: Emmaus

[6] https://www.qcaa.qld.edu.au/about/k-12-policies/aboriginal-torres-strait-islander-perspectives/resources/yarning-circles

[7] https://others.org.au/features/the-yarning-circle/

[8] https://www.hcq.org.au/wp-content/uploads/2019/07/Day2Yarning-Circle.pdf

[9] https://hatch.macleay.net/aborigina-yarning-circles-being-adopted-in-nsw-schools-naidoc-week/

[10] https://slll.cass.anu.edu.au/centres/andc/yarning-circle

[11] Thursday Island Torres News, 21 March 2012

[12] https://ensia.com/features/indigenous-knowledge-biodiversity/

[13] Calma, T. (2017). ‘Be inspired’: Indigenous Education Reform. Australian Human Rights Commission.

Retrieved from http://www.humanrights.gov.au/news/speeches/be-inspired-indigenouseducation-reform

[14] Sheehan, N. (2012). Stolen generations education: Aboriginal cultural strengths and social and emotional well-being, Brisbane: Link-Up QLD.

[15] https://www.un.org/press/en/2003/hr4674.doc.htm

[16] https://www.cct.org/2016/08/revitalizing-public-spaces-for-conversation-creativity-and-play/

[17] https://bmchealthservres.biomedcentral.com/articles/10.1186/s12913-019-4490-6

[18] https://www.qcaa.qld.edu.au/about/k-12-policies/aboriginal-torres-strait-islander- perspectives/resources/yarning-circles

[19] https://methods.sagepub.com/reference/encyclopedia-of-action-research/n58.xml

Studies on the impact of environmental and spatial design in educational settings have proven what we all intuitively knew – physical environment impacts both social behaviour and learning outcomes.

Theories of environmental psychology have long held that elements of the physical environment have an impact on social attitudes and behaviour inside the classroom and beyond. Despite contemporary research supporting these theories, the design of outdoor playgrounds, lunch areas and non-classroom spaces has been something of an afterthought in schools, seen as having less of an impact than classrooms on the primary goals of educational institutions. However, contemporary approaches to integrative learning practices have started to take effect, leading to a higher level of intentionality when it comes to designing outdoor spaces that facilitate active learning and foster social connection and inclusivity.

Particularly in urban schools, where space is at a premium, much thought must be given to the best use and design of outdoor spaces. Each of the three learning modes (passive, active, and interactive learning) have specific spatial requirements, and particularly with the migration to greater levels of “outdoor classroom” usage, schools across Australia are finding it increasingly important to take a thoughtful approach to landscape and outdoor furniture design. Intentional planning of the outdoor environment of an educational institution fosters positive social behaviour and can facilitate a sense of community and belonging.

A study conducted in Malaysia found that the primary quality that students sought in a space to spend lunch or recess was “peacefulness”. Elements such as shelter, privacy, green space, and comfortable seating where students could gather with their friends were all highly valued. Most students spent their break times interacting with peers – and in fact, many rated “people watching” as one of their preferred activities during break time, which speaks to the high degree of curiosity which students tend to display about their peers and those around them at various developmental stages. Providing students with safe, peaceful seating areas with adequate garbage disposal receptacles and access to shade is therefore a key part of schools’ support of students’ social development.

One of the major issues of concern to teachers and learning facilitators is indiscipline and behavioural management. Disruptive behaviour has the compounded effect of negatively impacting a student’s own learning outcomes, while simultaneously distracting those around them. A key approach to promoting safe school culture is through focusing on intentional design of the outdoor environment of a school, as environment influences human behaviour. Planning of architectural and outdoor furniture elements can facilitate the development of social skills, as interaction is encouraged through special design, and can also lead to better learning outcomes.

Key reference:

https://www.researchgate.net/publication/257716066_Relationship_between_the_Outdoor_Physical_Environment_and_Student’s_Social_Behaviour_in_Urban_Secondary_School

Category: Universities

Yarning Circles: The Indigenous Foundations of Modern Community

Outdoor Furniture Design in Education