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Journal articles on the topic 'East Arnhem land'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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11

BRADBURY, L., and S. CORLETTE. "Dog health program in Numbulwar, a remote Aboriginal community in east Arnhem Land." Australian Veterinary Journal 84, no. 9 (September 2006): 317–20. http://dx.doi.org/10.1111/j.1751-0813.2006.00028.x.

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12

Vaarzon-Morel, Petronella. "Knowledge and Secrecy in an Aboriginal Religion: Yolngu of North-east Arnhem Land." American Ethnologist 24, no. 1 (February 1997): 268–69. http://dx.doi.org/10.1525/ae.1997.24.1.268.

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13

Garnett, ST. "Aerial Surveys of Waders (Aves, Charadriiformes) Along the Coast of Northeastern Australia." Wildlife Research 14, no. 4 (1987): 521. http://dx.doi.org/10.1071/wr9870521.

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From 1981 to 1984, aerial surveys along the north-east Australian coast between Cairns in Queensland and Milingimbi in Arnhem Land recorded more than 250 000 migratory wading birds in December and February and up to 60 000 in July and early September, largely in the south-east Gulf of Carpentaria. The pattern of dispersion of waders was similar in both summer and winter. More than 85% in both seasons were found along muddy coastline fringed by mangroves. Waders congregated near the mouths of the rivers with the largest catchments.

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14

Woinarski, JCZ. "Biogeography and conservation of reptiles, mammals and birds across north-western Australia: an inventory and base for planning an ecological reserve system." Wildlife Research 19, no. 6 (1992): 665. http://dx.doi.org/10.1071/wr9920665.

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The distributions of mammals (94 spp. =38% of the Australian total), land birds (252 spp. =52%), and terrestrial reptiles (269 spp. = 39%) in north-western Australia are analysed. Of these species, 133 (mostly reptiles) are restricted to this region. Reptiles (and especially endemic species) characteristically have small ranges in this area. For all three groups, diversity is highest in coastal, high rainfall areas (especially of Arnhem Land and the northern Kimberley). Such areas are relatively well represented in the existing nature reserve system. Assemblages of species are mapped, on the basis of classification of the 123 lo latitude by lo longitude cells in the region. For both mammal and bird species, four defined assemblages were distributed in high rainfall coastal areas, inland low rainfall areas and two transitional zones, all extending over a broad east-west span. Reptile assemblages show a similar initial (wet-dry) division, but then split into east and west subdivisions. For all three animal groups, transitional and inland assemblages are poorly reserved (<0.25% of land area). A total of 58 reserves occur in the region. Most are small (median 24km*2) and concentrated around population centres. Biological information is lacking for most reserves. Largely because of the dispersion of existing reserves, almost one quarter of the species considered (and about the same proportion of endemic species) are not known to occur in any conservation reserve in the region. Priorities are assigned for the placement of future reserves. The most significant additions should be in the north Kimberley, south-west Kimberley, northern fringe of the Tanami Desert, Gulf of Carpentaria hinterland and eastern Arnhem Land. The conservation of this fauna is not dependent solely on the provision of a park network, but demands also informed management of reserves and adequate environmental protection of land outside reserves.

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15

Gelderen, Ben van, and Kathy Guthadjaka. "A Yolŋu ‘Bothways’ approach to English and Warramiri literacy at Gäwa." Australian Review of Applied Linguistics 41, no. 3 (December 31, 2018): 252–79. http://dx.doi.org/10.1075/aral.18016.gel.

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Abstract In the famous Djuranydjura story from North-East Arnhem Land, when the visiting ‘Macassan’ offers the Yolŋu ancestral dog rice, shoes and blankets, he rejects them all, in favour of his own land and resources. At Gäwa homeland on Elcho Island, this powerful story is reinterpreted to include the arrival of balanda (white) teachers, and their focus on English literacy. However, it is not that English literacy is devalued, but that it must maintain its proper place; negotiated to sit alongside the foundational literacy of the land, and Warramiri language itself. An approach of applying such a ‘Bothways’ pedagogy through utilising the ‘Accelerated Literacy’ methodology for both languages and cultures is outlined to demonstrate that strengthened identity is attainable when the community moves together.

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16

Tane, Moana Pera, Marita Hefler, and David P. Thomas. "Smokefree leadership among the Yolŋu peoples of East Arnhem Land, Northern Territory: a qualitative study." Global Health Promotion 27, no. 2 (June 24, 2019): 100–108. http://dx.doi.org/10.1177/1757975919829405.

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This qualitative study examined smokefree leadership among the Yolŋu people, Indigenous landowners of East Arnhem Land. Despite disproportionately high smoking prevalence, the study found that most people enacted smokefree leadership within families and communities. While there was broad concern about not impinging on the autonomy of others, Indigenous health workers regularly advised clients, family and community members to quit smoking. This followed a general belief that the issue of smoking was best raised by health workers, rather than traditional leaders. Protecting children from second-hand smoke and preventing smoking initiation was important to all participants irrespective of their smoking status. An enduring and highly valued cultural connection to ŋarali’ (tobacco) remains an essential part of the sacred practices of the funeral ceremony, an important and unique social utility. The study found consensus among participants that this would not change. Navigating traditional connections to ŋarali’ in a context where most people are still addicted to commercial tobacco is challenging and requires respectful and culturally compelling approaches. Tobacco control initiatives with the Yolŋu should therefore utilise existing smokefree leaders within the social context in which ŋarali’ is valued and used, an approach that may resonate with other Indigenous Australian nations and communities.

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17

McMeniman, Erin, Libby Holden, Therese Kearns, Danielle B. Clucas, Jonathan R. Carapetis, Bart J. Currie, Christine Connors, and Ross M. Andrews. "Skin disease in the first two years of life in Aboriginal children in East Arnhem Land." Australasian Journal of Dermatology 52, no. 4 (September 2, 2011): 270–73. http://dx.doi.org/10.1111/j.1440-0960.2011.00806.x.

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18

Bilous, Rebecca H. "‘All mucked up’: sharing stories of Yolŋu–Macassan cultural heritage at Bawaka, north-east Arnhem Land." International Journal of Heritage Studies 21, no. 9 (June 18, 2013): 905–18. http://dx.doi.org/10.1080/13527258.2013.807399.

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19

Burt, T., B. Currie, C. Kilburn, A. K. Lethlean, K. Dempsey, I. Blair, A. Cohen, and G. Nicholson. "Machado-Joseph disease in east Arnhem Land, Australia: Chromosome 14q32.1 expanded repeat confirmed in four families." Neurology 46, no. 4 (April 1, 1996): 1118–22. http://dx.doi.org/10.1212/wnl.46.4.1118.

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20

Lloyd, Kate, Sarah Wright, Sandie Suchet-Pearson, Laklak Burarrwanga, and Bawaka Country. "Reframing Development through Collaboration: towards a relational ontology of connection in Bawaka, North East Arnhem Land." Third World Quarterly 33, no. 6 (July 2012): 1075–94. http://dx.doi.org/10.1080/01436597.2012.681496.

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21

Stubington, Jill, and Peter Dunbar-Hall. "Yothu Yindi's ‘Treaty’: ganma in music." Popular Music 13, no. 3 (October 1994): 243–59. http://dx.doi.org/10.1017/s0261143000007182.

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In north-east Arnhem Land languages, ganma is a word used to describe the place where the fresh water from a river meets the salt water of the sea. For the Yolngu, fresh water and salt water are significant opposites, and the turbulence and fertile potency of their meeting place is a powerful metaphor. The term is used in the Yirrkala community, especially in the school, to refer to the modern attempts to educate Yolngu children in ‘both ways’, that is the Yolngu way and the Balanda way. In this article, it refers to a musical text, the song ‘Treaty’ which, like ganma, represents a mixing of opposites.

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22

Carroll, E., W. Page, and J. S. Davis. "Screening for hepatitis B in East Arnhem Land: a high prevalence of chronic infection despite incomplete screening." Internal Medicine Journal 40, no. 11 (November 2010): 784–87. http://dx.doi.org/10.1111/j.1445-5994.2010.02316.x.

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23

Lucas, Richard E., Richard J. Lewis, and Jennifer M. Taylor. "Pacific Ciguatoxin-1 associated with a large common-source outbreak of Ciguatera in East Arnhem Land, Australia." Natural Toxins 5, no. 4 (December 7, 1998): 136–40. http://dx.doi.org/10.1002/19970504nt2.

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24

McGrath, Pam, Nicole Rawson, and Leonora Adidi. "Diagnosis and Treatment for Vulvar Cancer for Indigenous Women From East Arnhem Land, Northern Territory: Bioethical Reflections." Journal of Bioethical Inquiry 12, no. 2 (July 5, 2014): 343–52. http://dx.doi.org/10.1007/s11673-014-9549-9.

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25

Lloyd, Bawaka, Sandie Suchet-Pearson, Sarah Wright, Laklak Burarrwanga, Ritjilili Ganambarr, Merrkiyawuy Ganambarr-Stubbs, Banbapuy Ganambarr, and Djawundil Maymuru. "Morrku Mangawu—Knowledge on the Land: Mobilising Yolŋu Mathematics from Bawaka, North East Arnhem Land, to Reveal the Situatedness of All Knowledges." Humanities 5, no. 3 (July 15, 2016): 61. http://dx.doi.org/10.3390/h5030061.

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26

L., Cecil A. "Indigenous entrepreneurship in timber furniture manufacturing: The Gumatj venture in Northern Australia." Information Management and Business Review 2, no. 1 (January 15, 2011): 1–11. http://dx.doi.org/10.22610/imbr.v2i1.876.

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Despite commitment by the Australian Government to improve the economic independence of Indigenous people Aboriginals and Torres Strait Islanders they are the most socio economic disadvantaged group relative to other Australians. This commitment manifests in the four main strands of; 1) welfare, 2) installation of the Community Development Employment Projects (CDEP) scheme, 3) legislation enabling Traditional Land Owners and miners to negotiate agreements for training and employment of Indigenous people, and 4) programmes to encourage Indigenous entrepreneurship. This paper reports an Australian Indigenous entrepreneurial business (furniture making) initiated by the Gumatj clan of the Yolngu people in East Arnhem Land in the Northern Territory (NT) of Australia. These Indigenous people are employed in timber milling and transporting the milled timber to Gunyangara on the Gove Peninsula where it is dried and used to make furniture. Overcoming the literature documented barriers to Australian Indigenous entrepreneurship compelled the Gumatj to develop a business model with potential to foster pathways for other Indigenous small business endeavours.

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27

Peiris, David, Cherryl Wirtanen, and John Hall. "Aeromedical evacuations from an east Arnhem Land community 2003?2005: The impact on a primary health care centre." Australian Journal of Rural Health 14, no. 6 (December 2006): 270–74. http://dx.doi.org/10.1111/j.1440-1584.2006.00828.x.

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28

McGrath, Pam, and Nicole Rawson. "The Experience of Relocation for Specialist Treatment for Indigenous Women Diagnosed with Vulvar Cancer in East Arnhem Land." Journal of Psychosocial Oncology 31, no. 5 (September 2013): 540–55. http://dx.doi.org/10.1080/07347332.2013.822051.

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29

Russell, Shaina, Michelle Power, and Emilie Ens. "Cryptosporidium and Giardia in feral water buffalo (Bubalus bubalis) in the South East Arnhem Land Indigenous Protected Area, Australia." Parasitology Research 119, no. 7 (May 19, 2020): 2149–57. http://dx.doi.org/10.1007/s00436-020-06703-6.

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30

Voirol, Beatrice. "Decolonization in the Field?" TSANTSA – Journal of the Swiss Anthropological Association 24 (May 1, 2019): 48–57. http://dx.doi.org/10.36950/tsantsa.2019.24.6903.

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With regard to decolonization, ethnographic museums are special targets for criticism. For a long time they pursued "salvage ethnography", taking advantage of colonial structures to assemble their collections. The little island of Milingimbi in East Arnhem Land/ Australia first attracted the attention of the Museum der Kulturen Basel (MKB) in the early 1930s. Three different individuals were involved in compiling the collection as it is constituted today, one of the largest collections from Milingimbi outside of Australia. Taking this collection as an example, my contribution takes a closer look at decolonizing practices in the museum field. It retraces the transition from collecting under colonial conditions to current attempts within the MKB to decolonize the Milingimbi collection. The article describes the practical e orts not only of MKB as an institution, but particularly also of Milingimbi as a community.

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31

Barber, Marcus. "Coastal conflicts and reciprocal relations: Encounters between Yolngu people and commercial fishermen in Blue Mud Bay, north-east Arnhem Land." Australian Journal of Anthropology 21, no. 3 (November 19, 2010): 298–314. http://dx.doi.org/10.1111/j.1757-6547.2010.00098.x.

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32

Grant, Elizabeth. "Conveying Sacred Knowledge through Contemporary Architectural Design: The Garma Cultural Knowledge Centre." Environment-Behaviour Proceedings Journal 1, no. 1 (June 26, 2016): 199. http://dx.doi.org/10.21834/e-bpj.v1i1.216.

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The Indigenous peoples of north east Arnhem Land in Australia (Yolngu) overlay their culture with the customs and social behaviour of other societies to achieve positive outcomes and autonomy. Passing down cultural knowledge is intrinsic to the cultural identity of Yolngu. The paper discusses the recently completed Garma Cultural Knowledge Centre and examines the cultural knowledge conveyed through the medium of contemporary architecture design. The paper finds that the Garma Cultural Knowledge Centre combined aspects of non-Aboriginal and Aboriginal cultures to form a coherent whole with multi-facetted meanings. © 2016. The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies, Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.Keywords: People and environments; cultural knowledge; architecture; indigenous architecture

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33

Green, Jennifer, Anastasia Bauer, Alice Gaby, and Elizabeth Marrkilyi Ellis. "Pointing to the body." Gesture 17, no. 1 (October 19, 2018): 1–36. http://dx.doi.org/10.1075/gest.00009.gre.

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Abstract Kinship plays a central role in organizing interaction and other social behaviors in Indigenous Australia. The spoken lexicon of kinship has been the target of extensive consideration by anthropologists and linguists alike. Less well explored, however, are the kin categories expressed through sign languages (notwithstanding the pioneering work of Adam Kendon). This paper examines the relational categories codified by the kin signs of four language-speaking groups from different parts of the Australian continent: the Anmatyerr from Central Australia; the Yolŋu from North East Arnhem Land; the Kuuk Thaayorre from Cape York and the Ngaatjatjarra/Ngaanyatjarra from the Western Desert. The purpose of this examination is twofold. Firstly, we compare the etic kin relationships expressed by kin signs with their spoken equivalents. In all cases, categorical distinctions made in the spoken system are systematically merged in the sign system. Secondly, we consider the metonymic relationships between the kin categories expressed in sign and the various parts of the body at which those signs are articulated.

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34

Bednall, James. "Feeling through your chest." Pragmatics and Cognition 27, no. 1 (December 31, 2020): 139–83. http://dx.doi.org/10.1075/pc.00013.bed.

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Abstract This article explores the expression and conceptualisation of emotions in Anindilyakwa (Gunwinyguan, north-east Arnhem Land). Fundamental to the emotional lexicon of this language is the widespread use of body parts, which frequently occur in figurative expressions. In this article I examine the primary body parts that occur in emotion descriptions in both literal (physical) and figurative expressions. Particular attention is given to yukudhukudha / -werrik- ‘chest’, the body part conceptualised as the primary site of emotion in Anindilyakwa and the most productive body-related morpheme used in emotion compounds. I consider the role of the chest and other productive body parts that occur in emotion compounds, and examine the metonymic and metaphorical devices that contribute to the expression of these emotional states. In doing so, I propose a number of overarching and widespread tropes that hold across different body-part compounds, and briefly contextualise these in relation to the emotion description systems of other closely-related (Gunwinyguan) languages.

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35

Tane, Moana P., Marita Hefler, and David P. Thomas. "An evaluation of the ‘Yaka Ŋarali’’ Tackling Indigenous Smoking program in East Arnhem Land: Yolŋu people and their connection to ŋarali’." Health Promotion Journal of Australia 29, no. 1 (January 6, 2018): 10–17. http://dx.doi.org/10.1002/hpja.1.

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36

MORPHY, FRANCES, HOWARD MORPHY, PATRICK FAULKNER, and MARCUS BARBER. "Toponyms from 3000 years ago? Implications for the history and structure of the Yolŋu social formation in north‐east Arnhem Land." Archaeology in Oceania 55, no. 3 (May 25, 2020): 153–67. http://dx.doi.org/10.1002/arco.5213.

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37

Kerrigan, Vicki, Rarrtjiwuy Melanie Herdman, David P. Thomas, and Marita Hefler. "'I still remember your post about buying smokes': a case study of a remote Aboriginal community-controlled health service using Facebook for tobacco control." Australian Journal of Primary Health 25, no. 5 (2019): 443. http://dx.doi.org/10.1071/py19008.

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Many Aboriginal Community Controlled Health Services (ACCHS) embrace Facebook as an organisational tool to share positive stories, which counter the negative narrative surrounding Aboriginal issues. However, the Facebook algorithm prioritises posts on personal pages over organisations. To take advantage of the algorithm, this project paid three Yolŋu employees of a north-east Arnhem Land ACCHS to share quit smoking messages on their personal Facebook pages. Smoking prevalence among Aboriginal and Torres Strait Islander Australians is nearly three-fold higher than non-Indigenous Australians, and previous research has identified the need for culturally appropriate communication approaches to accelerate the decline in Indigenous smoking. This research found Yolŋu participants nurtured healthy behaviours through compassionate non-coercive communications, in contrast to fear-inducing health warnings prevalent in tobacco control. Cultural tailoring of tobacco control messages was achieved by having trusted local health staff sharing, and endorsing, messages regardless of whether the content was Indigenous specific. This research also revealed online Facebook activity does not reflect the reach of posts, which may extend beyond social media users to individuals who do not have a Facebook profile.

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38

Macphail, Michael K., and Robert S. Hill. "What was the vegetation in northwest Australia during the Paleogene, 66–23million years ago?" Australian Journal of Botany 66, no. 7 (2018): 556. http://dx.doi.org/10.1071/bt18143.

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Fossil pollen and spores preserved in drillcore from both the upper South Alligator River (SARV) in the Kakadu National Park, Northern Territory and the North-West Shelf, Western Australia provide the first record of plants and plant communities occupying the coast and adjacent hinterland in north-west Australia during the Paleogene 66 to 23million years ago. The palynologically-dominant woody taxon is Casuarinaceae, a family now comprising four genera of evergreen scleromorphic shrubs and trees native to Australia, New Guinea, South-east Asia and Pacific Islands. Rare taxa include genera now mostly restricted to temperate rainforest in New Guinea, New Caledonia, New Zealand, South-East Asia and/or Tasmania, e.g. Dacrydium, Phyllocladus and the Nothofagus subgenera Brassospora and Fuscospora. These appear to have existed in moist gorges on the Arnhem Land Plateau, Kakadu National Park. No evidence for Laurasian rainforest elements was found. The few taxa that have modern tropical affinities occur in Eocene or older sediments in Australia, e.g. Lygodium, Anacolosa, Elaeagnus, Malpighiaceae and Strasburgeriaceae. We conclude the wind-pollinated Oligocene to possibly Early Miocene vegetation in the upper SARV was Casuarinaceae sclerophyll forest or woodland growing under seasonally dry conditions and related to modern Allocasuarina/Casuarina formations. There are, however, strong floristic links to coastal communities growing under warm to hot, and seasonally to uniformly wet climates in north-west Australia during the Paleocene-Eocene.

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39

Kendon, Adam. "Review Essay on Illustrated Handbook of Yolŋu Sign Language of North East Arnhem Land by BentleyJames, A.C.D.Adone, and E.L.Mypliama (eds). (Australian Book Connection. 2020)." Oceania 91, no. 2 (July 2021): 310–14. http://dx.doi.org/10.1002/ocea.5304.

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40

Jones, Tristen, Vladimir A. Levchenko, Penelope L. King, Ulrike Troitzsch, Daryl Wesley, A. Alan Williams, and Alfred Nayingull. "Radiocarbon age constraints for a Pleistocene–Holocene transition rock art style: The Northern Running Figures of the East Alligator River region, western Arnhem Land, Australia." Journal of Archaeological Science: Reports 11 (February 2017): 80–89. http://dx.doi.org/10.1016/j.jasrep.2016.11.016.

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41

Funk, Johanna, Kathy Guthadjaka, and Gary Kong. "Posting Traditional Ecological Knowledge on Open Access Biodiversity Platforms: Implications for Learning Design." Australian Journal of Indigenous Education 44, no. 2 (September 30, 2015): 150–62. http://dx.doi.org/10.1017/jie.2015.25.

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BowerBird is an open platform biodiversity website (http://www.BowerBird.org.au) and a nationally funded project under management of the Atlas of Living Australia (ALA) and Museum Victoria. Members post sightings and information about local species of plants and animals, and record other features of ecosystems. Charles Darwin University's Northern Institute Elder on Country researcher, Kathy Guthadjaka, has shared pictures and information about the biodiversity of her homelands in the Yolŋu community of Gäwa, on Elcho Island in north east Arnhem Land, Northern Territory. The extent to which this knowledge can be exposed in the same way as other open resources, can pose dilemmas about the level of ‘openness’ that is appropriate. Open sharing of educational materials can be promoted as a basic human right. This paper will explore the extent to which traditional knowledge can be made openly available. What are the implications for sharing this knowledge in a westernised context that compartmentalises it, and how can a western academic perspective learn from this knowledge and engage functionally with it for the purposes of learning? The existence of this project on the interface between traditional knowledge and western technocratic information management also has implications for how information is presented and valued.

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Tane, Moana Pera, Marita Hefler, and David P. Thomas. "Do the Yolŋu people of East Arnhem Land experience smoking related stigma associated with local and regional tobacco control strategies?: An Indigenous qualitative study from Australia." Global Public Health 15, no. 1 (August 4, 2019): 111–20. http://dx.doi.org/10.1080/17441692.2019.1649446.

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King, Penelope L., Ulrike Troitzsch, and Tristen Jones. "Characterization of mineral coatings associated with a Pleistocene‐Holocene rock art style: The Northern Running Figures of the East Alligator River region, western Arnhem Land, Australia." Data in Brief 10 (February 2017): 537–43. http://dx.doi.org/10.1016/j.dib.2016.12.024.

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Wigglesworth, Gillian, Melanie Wilkinson, Yalmay Yunupingu, Robyn Beecham, and Jake Stockley. "Interdisciplinary and Intercultural Development of an Early Literacy App in Dhuwaya." Languages 6, no. 2 (June 15, 2021): 106. http://dx.doi.org/10.3390/languages6020106.

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Phonological awareness is a skill which is crucial in learning to read. In this paper, we report on the challenges encountered while developing a digital application (app) for teaching phonological awareness and early literacy skills in Dhuwaya. Dhuwaya is a Yolŋu language variety spoken in Yirrkala and surrounding areas in East Arnhem Land. Dhuwaya is the first language of the children who attend a bilingual school in which Dhuwaya and English are the languages of instruction. Dhuwaya and English have different phonemic inventories and different alphabets. The Dhuwaya alphabet is based on Roman alphabet symbols and has 31 graphemes (compared to 26 in English). The app was designed to teach children how to segment and blend syllables and phonemes and to identify common words as well as suffixes used in the language. However, the development was not straightforward, and the impact of the linguistic, cultural and educational challenges could not have been predicted. Amongst these was the inherent variation in the language, including glottal stops, the pronunciation of stops, the focus on syllables as a decoding strategy for literacy development and challenges of finding one-syllable words such as those initially used with English-speaking children. Another challenge was identifying culturally appropriate images which the children could relate to and which were not copyrighted. In this paper, we discuss these plus a range of other issues that emerged, identifying how these problems were addressed and resolved by the interdisciplinary and intercultural team.

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Harris, Stephen. "Parables in Language Maintenance." Aboriginal Child at School 18, no. 4 (September 1990): 3–9. http://dx.doi.org/10.1017/s1326011100600352.

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The maintenance, or in some cases revival, of Aboriginal languages has become an important issue to Aboriginal people, and should be an important issue in Aboriginal schools if local people show concern about it. There is good reason for this concern. Predictions vary among linguists about how vulnerable Aboriginal languages are. There are about fifty Aboriginal languages spoken today. One informed estimate is that by the year 2000 a dozen of these will still be naturally reproducing themselves, that is, still spoken spontaneously by young children. Another informed estimate is that by that time only about three languages will be vigorous and spoken by children. These three are the related Yolngu languages in North East Arnhem Land, the related Western Desert languages of which Pitjantjatjara is the best known, and Kriol which is a new Aboriginal language and the largest, and growing rapidly.Our assumption that there is a best way to go about language maintenance is not supported by a well established theory that can be applied in all contexts. Even though a good deal is known about language shift there is not agreement among linguists about what causes it in different situations. For example, it is assumed that isolation would help Aboriginal languages to stay strong, and that closeness to a large town would cause an Aboriginal language to weaken under pressure from English. But linguists have pointed out that some really isolated Aboriginal communities seem to be losing their language and that the language of some groups living near towns is staying stronger. It has also been assumed that if a community has one dominant Aboriginal language then it will remain stronger than those languages in a community where there are a number of different languages in use. Again linguists have observed that that is not always the case.

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KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 159, no. 4 (2003): 618–75. http://dx.doi.org/10.1163/22134379-90003744.

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-Monika Arnez, Keith Foulcher ,Clearing a space; Postcolonial readings of modern Indonesian literature. Leiden: KITlV Press, 2002, 381 pp. [Verhandelingen 202.], Tony Day (eds) -R.H. Barnes, Thomas Reuter, The house of our ancestors; Precedence and dualism in highland Balinese society. Leiden: KITLV Press, 2002, viii + 359 pp. [Verhandelingen 198.] -Freek Colombijn, Adriaan Bedner, Administrative courts in Indonesia; A socio-legal study. The Hague: Kluwer law international, 2001, xiv + 300 pp. [The London-Leiden series on law, administration and development 6.] -Manuelle Franck, Peter J.M. Nas, The Indonesian town revisited. Singapore: Institute of Southeast Asian studies, 2002, vi + 428 pp. [Southeast Asian dynamics.] -Hans Hägerdal, Ernst van Veen, Decay or defeat? An inquiry into the Portuguese decline in Asia 1580-1645. Leiden: Research school of Asian, African and Amerindian studies, 2000, iv + 306 pp. [Studies on overseas history, 1.] -Rens Heringa, Genevieve Duggan, Ikats of Savu; Women weaving history in eastern Indonesia. Bangkok: White Lotus, 2001, xiii + 151 pp. [Studies in the material culture of Southeast Asia 1.] -August den Hollander, Kees Groeneboer, Een vorst onder de taalgeleerden; Herman Nuebronner van der Tuuk; Afgevaardigde voor Indië van het Nederlandsch Bijbelgenootschap 1847-1873; Een bronnenpublicatie. Leiden: KITlV Uitgeverij, 2002, 965 pp. -Edwin Jurriëns, William Atkins, The politics of Southeast Asia's new media. London: RoutledgeCurzon, 2002, xii + 235 pp. -Victor T. King, Poline Bala, Changing border and identities in the Kelabit highlands; Anthropological reflections on growing up in a Kelabit village near an international frontier. Kota Samarahan, Sarawak: Unit Penerbitan Universiti Malayasia Sarawak, Institute of East Asian studies, 2002, xiv + 142 pp. [Dayak studies contemporary society series 1.] -Han Knapen, Bernard Sellato, Innermost Borneo; Studies in Dayak cultures. Singapore: Singapore University Press, 2002, 221 pp. -Michael Laffan, Rudolf Mrázek, Engineers of happy land; Technology and nationalism in a colony. Princeton, NJ: Princeton University Press, 2002, xvii + 311 pp. [Princeton studies in culture/power/history 15.] -Johan Meuleman, Michael Francis Laffan, Islamic nationhood and colonial Indonesia; The umma below the winds. London: RoutledgeCurzon, 2003, xvi + 294 pp. [SOAS/RoutledgeCurzon studies on the Middle East 1.] -Rudolf Mrázek, Heidi Dahles, Tourism, heritage and national culture in Java; Dilemmas of a local community. Leiden: International Institute for Asian studies/Curzon, 2001, xvii + 257 pp. -Anke Niehof, Kathleen M. Adams ,Home and hegemony; Domestic service and identity politics in South and Southeast Asia. Ann Arbor: University of Michigan Press, 2000, 307 pp., Sara Dickey (eds) -Robert van Niel, H.W. van den Doel, Afscheid van Indië; De val van het Nederlandse imperium in Azië. Amsterdam: Prometheus, 2001, 475 pp. -Anton Ploeg, Bruce M. Knauft, Exchanging the past; A rainforest world of before and after. Chicago: University of Chicago Press, 2002, x + 303 pp. -Harry A. Poeze, Nicolaas George Bernhard Gouka, De petitie-Soetardjo; Een Hollandse misser in Indië? (1936-1938). Amsterdam: Rozenberg, 303 pp. -Harry A. Poeze, Jaap Harskamp (compiler), The Indonesian question; The Dutch/Western response to the struggle for independence in Indonesia 1945-1950; an annotated catalogue of primary materials held in the British Library. London; The British Library, 2001, xx + 210 pp. -Elisabeth Schröder-Butterfill, Jan Breman ,Good times and bad times in rural Java; Case study of socio-economic dynamics in two villages towards the end of the twentieth century. Leiden: KITLV Press, 2002, xii + 330 pp. [Verhandelingen 195.], Gunawan Wiradi (eds) -Mariëtte van Selm, L.P. van Putten, Ambitie en onvermogen; Gouverneurs-generaal van Nederlands-Indië 1610-1796. Rotterdam: ILCO-productions, 2002, 192 pp. -Heather Sutherland, William Cummings, Making blood white; Historical transformations in early modern Makassar. Honolulu: University of Hawai'i Press, 2002, xiii + 257 pp. -Gerard Termorshuizen, Olf Praamstra, Een feministe in de tropen; De Indische jaren van Mina Kruseman. Leiden: KITlV Uitgeverij, 2003, 111 p. [Boekerij 'Oost en West'.] -Jaap Timmer, Dirk A.M. Smidt, Kamoro art; Tradition and innovation in a New Guinea culture; With an essay on Kamoro life and ritual by Jan Pouwer. Amsterdam: KIT Publishers/Rijksmuseum voor Volkenkunde, 2003, 157 pp. -Sikko Visscher, Amy L. Freedman, Political participation and ethnic minorities; Chinese overseas in Malaysia, Indonesia and the United States. London: Routledge, 2000, xvi + 231 pp. -Reed L. Wadley, Mary Somers Heidhues, Golddiggers, farmers, and traders in the 'Chinese districts' of West Kalimantan, Indonesia. Ithaca, NY: Southeast Asia program, Cornell University, 2003, 309 pp. -Edwin Wieringa, Jan Parmentier ,Peper, Plancius en porselein; De reis van het schip Swarte Leeuw naar Atjeh en Bantam, 1601-1603. Zutphen: Walburg Pers, 2003, 237 pp. [Werken van de Linschoten-Vereeniging 101.], Karel Davids, John Everaert (eds) -Edwin Wieringa, Leonard Blussé ,Kennis en Compagnie; De Verenigde Oost-Indische Compagnie en de moderne wetenschap. Amsterdam: Balans, 2002, 191 pp., Ilonka Ooms (eds) -Edwin Wieringa, Femme S. Gaastra, De geschiedenis van de VOC. Zutphen; Wal_burg Pers, 2002, 192 pp.

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McIntosh, Ian. "The Birrinydji Legacy: Aborigines, Macassans and mining in north-east Arnhem Land." Aboriginal History Journal 21 (January 2011). http://dx.doi.org/10.22459/ah.21.2011.05.

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McRae-Williams, Eva, and Rolf Gerritsen. "Mutual Incomprehension: The Cross Cultural Domain of Work in a Remote Australian Aboriginal Community." International Indigenous Policy Journal 1, no. 2 (October 28, 2010). http://dx.doi.org/10.18584/iipj.2010.1.2.2.

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This article is set within the context of concerns about Indigenous workforce participation disadvantage. It discusses conflicting life-worlds relating to work of both Aboriginal and non- Indigenous residents in Ngukurr, a remote community in South East Arnhem Land in Australia’s Northern Territory. It contrasts an Indigenous social culture of kinship and relatedness to a Western one where employment is central to identity and its formal rules shape behaviour. We investigate how these different social ideologies affect cross-cultural relationships and shape the formal employment domain in Ngukurr. Given that governments have moved to more assimilationist policies in recent years, there are important policy implications following from this mutual cultural incomprehension.

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Thomas, Amy Claire. "Bilingual education, Aboriginal self-determination and Yolŋu control at Shepherdson College, 1972–1983." History of Education Review ahead-of-print, ahead-of-print (November 6, 2020). http://dx.doi.org/10.1108/her-05-2020-0032.

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PurposeSelf-determination policies and the expansion of bilingual schooling across Australia's Northern Territory (NT) in the 1970s and 1980s provided opportunities for Aboriginal educators and communities to take control over schooling. This paper demonstrates how this occurred at Shepherdson College, a mission school turned government bilingual school, at Galiwin'ku on Elcho Island in North East, Arnhem Land, in the early years of the policies between 1972 and 1983. Yolŋu staff developed a syncretic vision for a Yolŋu-controlled space of education that prioritised Yolŋu knowledges and aimed to sustain Yolŋu existence.Design/methodology/approachThis paper uses archival data as well as oral histories, focusing on those with a close involvement with Shepherdson College, to elucidate the development of a Yolŋu vision for schooling.FindingsMany Yolŋu school staff and their supporters, encouraged by promises of the era, pushed for greater Yolŋu control over staffing, curriculum, school spaces and governance. The budgetary and administrative control of the NT and federal governments acted to hinder possibilities. Yet despite these bureaucratic challenges, by the time of the shift towards neoliberal constraints in the early 1980s, Yolŋu educators and their supporters had envisioned and achieved, in a nascent way, a Yolŋu schooling system.Originality/valuePrevious scholarship on bilingual schooling has not closely examined the potent link between self-determination and bilingual schooling, largely focusing on pedagogical debates. Instead, this paper argues that Yolŋu embraced the “way in” offered by bilingual schooling to develop a new vision for community control through control of schooling.

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Lloyd, Kate, Sandie Suchet-Pearson, Sarah Wright, Matalena Tofa, Claire Rowland, Laklak Burarrwanga, Ritjilili Ganambarr, Merrkiyawuy Ganambarr, Banbapuy Ganambarr, and Djawundil Maymuru. "Transforming Tourists and "Culturalising Commerce": Indigenous Tourism at Bawaka in Northern Australia." International Indigenous Policy Journal 6, no. 4 (September 9, 2015). http://dx.doi.org/10.18584/iipj.2015.6.4.6.

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There is currently an increasing interest in Indigenous tourism in Australia. Policies in Australia often use the rhetoric of sustainability, but position Indigenous tourism as a means for economic growth and development (Whitford & Ruhanen, 2010). This study shows that interpersonal relationships, cultural and social interactions, and learning are key to achieving the goals of Indigenous tourism providers or “hosts,” and to the experiences of tourists. This article explores tourist experiences of activities run by the Indigenous-owned tour company Bawaka Cultural Enterprises (hereafter BCE) in North East Arnhem Land, Northern Territory. BCE is an example of an Indigenous tourism business that aims to achieve social change by sharing of Indigenous ways of being, knowledges, and practices with non-Indigenous people during tours, whilst also ensuring that the business is sustainable and manageable for the family who runs it. In this sense, BCE’s tourism activities can be understood as an attempt to “culturalise commerce,” rather than commercialising culture (Bunten, 2010). In this article, we contribute to growing literature on transformative learning theory and tourism by considering tourists’ narratives of their experiences with BCE. We focus on the way in which tourists are transformed by an increased connection to their hosts and their country. We argue that BCE’s activities consciously introduce different ways of being to tourists and visitors. A growing awareness, understanding, and respect for these ways of being can inspire a sense of collective purpose and identity, and a deep emotional response to tours. Connection, however, is not always smooth and easy. Central to the process outlined in Mezirow’s (1978) transformative learning theory are encounters and engagements with other people and different and unfamiliar contexts, which may lead to disorienting feelings and experiences. We argue that the practical aspects of being at Bawaka, combined with the new skills, task requirements, and political realities that commitment to new ways of being bring, can be disconcerting and disorienting for tourists. The availability of spaces and processes to reflect on these points of disorientation may determine whether these experiences challenge and/or contribute to personal transformation. These factors highlight areas for further exploration in developing a theory of transformative learning in the Indigenous context, and a need for policies to move beyond a narrow focus on economic aspects of tourism to consider the social and educational aims of both tourism ventures and tourists themselves.

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