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Relevant bibliographies by topics / East Arnhem land

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Academic literature on the topic 'East Arnhem land'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "East Arnhem land"

1

Tane, Moana Pera, and Matire Harwood. "Decolonising Research Methodologies in East Arnhem Land." Learning Communities: International Journal of Learning in Social Contexts 22 (December 2017): 48–68. http://dx.doi.org/10.18793/lcj2017.22.06.

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Darvall, K. "An Outsider's View of Aboriginal Education in Arnhem Land." Aboriginal Child at School 15, no. 1 (March 1987): 43–47. http://dx.doi.org/10.1017/s0310582200014760.

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In 1986 I was successful in my application for an award under the Schools Exchange and Travel Scheme (a Commonwealth Schools Commission project). As I had expressed interest in visiting small schools with predominantly Aboriginal enrolments, arrangements were made to visit four schools in the East Arnhem Region. During the two weeks of my visit to Arnhem Land I was able to visit Numbulwar, Umbakumba, Yirrkala, Ramingining and Gapuwiyak schools, as well as two outstation schools, Raymangirr and Dhamiyaka.

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Morphy, Frances. "Redefining viability: Aboriginal homelands communities in north-east Arnhem Land." Australian Journal of Social Issues 43, no. 3 (March 2008): 381–96. http://dx.doi.org/10.1002/j.1839-4655.2008.tb00109.x.

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Pearson, Cecil A. L., and Klaus Helms. "Indigenous Social Entrepreneurship: The Gumatj Clan Enterprise in East Arnhem Land." Journal of Entrepreneurship 22, no. 1 (February 27, 2013): 43–70. http://dx.doi.org/10.1177/0971355712469185.

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Lloyd, Kate, Sarah Wright, Sandra Suchet-Pearson, Laklak Burarrwanga, and Paul Hodge. "Weaving lives together : collaborative fieldwork in North East Arnhem Land, Australia." Annales de géographie 687-688, no. 5 (2012): 513. http://dx.doi.org/10.3917/ag.687.0513.

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Cawte, J. E. "Kava : A Challenge to Alcohol?" Aboriginal Child at School 15, no. 2 (May 1987): 41–53. http://dx.doi.org/10.1017/s0310582200014851.

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Kava has been introduced into Aboriginal communities in Northern Australia. Persons from Yirrkala in North East Arnhem Land visiting the South Pacific region on study tours have been impressed by their welcome in Kava bowl ceremonies, and some of them hoped that the Aborigines might use Kava instead of alcohol.In 1983 many Aboriginal people in Arnhem Land used Kava, and much more was used in 1984. By 1985 it became a social epidemic or ‘craze’ in many communities. Rings of people of both sexes and of all ages often sit together under trees around Kava bowls for many hours. They may drink up to a hundred times the amount normally drunk in the Pacific Islands by the same number of people in the same time.

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Lloyd, Kate, Sandie Suchet-Pearson, Sarah Wright, and Lak Lak Burarrwanga. "Stories of crossings and connections from Bawaka, North East Arnhem Land, Australia." Social & Cultural Geography 11, no. 7 (November 2010): 701–17. http://dx.doi.org/10.1080/14649365.2010.508598.

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Kennett, Rod, N. Munungurritj, and Djawa Yunupingu. "Migration patterns of marine turtles in the Gulf of Carpentaria, northern Australia: implications for Aboriginal management." Wildlife Research 31, no. 3 (2004): 241. http://dx.doi.org/10.1071/wr03002.

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Marine turtles regularly migrate hundreds to thousands of kilometres between nesting beaches and home foraging grounds. Effective conservation of marine turtles requires understanding of migration patterns in order to facilitate regional cooperation across the turtles' migratory range. Indigenous Australians maintain traditional rights and responsibilities for marine turtle management across much of the northern Australian coast. To better understand turtle migrations and identify with whom the Aboriginal people of north-east Arnhem Land (Yolngu) share turtles, we used satellite telemetry to track the migration routes of 20 green turtles (Chelonia mydas) departing from a nesting beach ~45 km south of Nhulunbuy, north-east Arnhem Land, Northern Territory, Australia. All tracked turtles remained within the Gulf of Carpentaria. These results suggest that the foraging habitat for adults of this nesting population may be largely confined to the Gulf, offering an optimistic scenario for green turtle conservation. Given these results and the critical role indigenous people play in conserving and managing marine turtles, we recommend that a formal network of indigenous communities be established as the foundation of a community-based turtle-management strategy for the Gulf of Carpentaria region.

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Magowan, Fiona, and Ian Keen. "Knowledge and Secrecy in an Aboriginal Religion: Yolngu of North-East Arnhem Land." Journal of the Royal Anthropological Institute 1, no. 3 (September 1995): 660. http://dx.doi.org/10.2307/3034615.

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10

Country, Bawaka, Sarah Wright, Kate Lloyd, Sandie Suchet-Pearson, Laklak Burarrwanga, Ritjilili Ganambarr, Merrkiyawuy Ganambarr, Banbapuy Ganambarr, Djawundil Maymuru, and Matalena Tofa. "Meaningful tourist transformations with Country at Bawaka, North East Arnhem Land, northern Australia." Tourist Studies 17, no. 4 (December 20, 2016): 443–67. http://dx.doi.org/10.1177/1468797616682134.

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In this article, we discuss how human and more-than-human agencies, experienced and interpreted through emotions and sensory experiences, actively shape and enable transformative learning for tourists. We examine the narratives of two visitors to Bawaka Cultural Enterprises, an Indigenous-run tourism venture in North East Arnhem Land, northern Australia. We attend particularly to the more-than-human place of Bawaka and the ways the visitors are drawn into what is known as Bawaka Country. Indeed, transformation occurs as the visitors co-become with Country, become part of its ongoing co-constitution. We also examine the limits to transformations forged through such immersive tourism experiences. Ultimately, we suggest that for these visitors, more-than-human agencies create transformative learning experiences which build emotional and affective connections with people, places and causes. We argue that even though these connections may become diluted over time and distance, embodied and remembered experiences remain meaningful, having the potential to unsettle, connect and transform.

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Dissertations / Theses on the topic "East Arnhem land"

1

Fantin, Shaneen Rae. "Housing Aboriginal culture in North-East Arnhem Land /." [St. Lucia, Qld.], 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17564.pdf.

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Tamisari, Franca. "Body, names and movement : images of identity among the Yolnu of North-east Arnhem Land." Thesis, London School of Economics and Political Science (University of London), 1995. http://etheses.lse.ac.uk/2078/.

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This ethnography demonstrates that it is through images of the body and movement that the Yolnu of North-east Arnhem Land uphold their ancestral wisdom and construct their vision of the future in a changing world. The importance of body imagery is examined in the kinship system; features of the landscape; the process of naming and the power of names; the formation of personal and group identities, political outlook and emotional bonds; the behaviour and creation of the ancestors; and in the re-creation of ancestral space and movement in mortuary ceremonies, song and dance. Song and dance are shown to be vital to the "visualisation" of social relations, and to the inheritance and transferral of knowledge, rights and power. Yolnju imagery is neither static nor pre-determined. It is negotiated, created, embodied, maintained and experienced through movement and in processes that make it "visible". These findings have implications for anthropological models of totemism that ignore the labile nature of image formation. Changing, political, social, cultural and economic circumstances are prompting the Yolnju to develop a form of modern vision that is closely connected with their ancestral wisdom. The flexible processes of Yolnju imagery and identity formation that support the creation of a "modern-time vision" also enhance understanding of, and political negotiation with non-Aboriginal bureaucratic institutions.

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Adepoyibi, A. C., and n/a. "Djungayin, Bungawa or Mr Chairman : analysis of management in a remote aboriginal community council in east Arnhem land." University of Canberra. Administrative Studies, 1988. http://erl.canberra.edu.au./public/adt-AUC20060529.122940.

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Barber, Marcus. "Where the clouds stand Australian Aboriginal relationships to water, place, and the marine environment in Blue Mud Bay, Northern Territory /." Click here for electronic access, 2005. http://adt.caul.edu.au/homesearch/get/?mode=advanced&format=summary&nratt=2&combiner0=and&op0=ss&att1=DC.Identifier&combiner1=and&op1=-sw&prevquery=&att0=DC.Title&val0=Where+the+clouds+stand&val1=NBD%3A&submit=Search.

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Books on the topic "East Arnhem land"

1

McMillan, Andrew. An intruder's guide to East Arnhem Land. Nightcliff, N.T: Niblock Pub., 2007.

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2

The natural world of the "Yoln̳u" the Aboriginal people of North East Arnhem Land. [O'Connor, A.C.T.]: Restoration House, 1999.

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Book chapters on the topic "East Arnhem land"

1

Short, Andrew D. "East Arnhem Land Region." In Australian Coastal Systems, 291–308. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-14294-0_10.

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2

White, Neville. "A history of Donydji outstation, north-east Arnhem Land." In Experiments in self-determination: Histories of the outstation movement in Australia. ANU Press, 2016. http://dx.doi.org/10.22459/esd.01.2016.16.

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A.L., Cecil, and Klaus Helms. "A Chronicle of the Timber Industry in East Arnhem Land, Australia." In Rural Development - Contemporary Issues and Practices. InTech, 2012. http://dx.doi.org/10.5772/34118.

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McIntosh, Ian S. "Missing the Revolution! Negotiating disclosure on the pre-Macassans (Bayini) in North-East Arnhem Land." In Exploring the Legacy of the 1948 Arnhem Land Expedition. ANU Press, 2011. http://dx.doi.org/10.22459/elale.06.2011.17.

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5

Morphy, Frances. "Mobility and its consequences: the 2006 enumeration in the north-east Arnhem Land region." In Agency, Contingency and Census Process: Observations of the 2006 Indigenous Enumeration Strategy in remote Aboriginal Australia. ANU Press, 2007. http://dx.doi.org/10.22459/caepr28.12.2007.04.

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Archer, Robyn. "Off the Beaten Track." In Focus on World Festivals. Goodfellow Publishers, 2016. http://dx.doi.org/10.23912/978-1-910158-55-5-3007.

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One of the key elements of success in any festival is its authenticity. This is often more easily achieved in generically specific celebrations of dance, theatre, opera, food, film – anything where the context allows for a deep exploration of the genre, rather than the cherry-picking approach which a large multi-arts festival demands. But authenticity can also be achieved through a serious engagement of the host city, town or region. There are festivals whose programs, at first sight, live and breathe a sense of place: you want to be there, to experience a program which will allow you to understand the cultural depth of a place. Many religious festivals demand pilgrimage, and those arts festivals that necessitate getting you off the beaten track already have a head start in generating excitement and devotion. This isn’t a travel pitch, but the business of getting there, arriving and grabbing as much as you can while you’re there, including serious engagement with the local culture and creating the possibility of collaboration or exchange, is central to the experience. You don’t go to these places to slow down, but to be informed and re-invigorated by a socio-geographic and cultural environment which you may never have expected to discover. East Arnhem Land sits at the top of Australia’s Northern Territory. It is the traditional land of the Yolgnu people who have been there for tens of thousands of years. Each year, the GARMA festival takes place on this land. Attendance is by invitation only, though that can be extended to you by application. Its defining agenda is Indigenous cultural exchange.

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