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Relevant bibliographies by topics / Elcho Island

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Academic literature on the topic 'Elcho Island'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Elcho Island"

1

Bowman, DMJS, and WJ Panton. "Differences in the Stand Structure of Eucalyptus tetrodonta Forests Between Elcho Island and Gunn-Point, Northern Australia." Australian Journal of Botany 41, no. 2 (1993): 211. http://dx.doi.org/10.1071/bt9930211.

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Eucalyptus tetrodonta dominated open forests occur across the northern coast of the Northern Territory. They typically have a well developed grass understorey, scattered saplings, numerous woody sprouts (ramets) and a conspicuous absence of seedlings (genets). We compared a typical E. tetrodonta stand on Gunn Point with an atypical stand on Elcho Island; the forest on Elcho Island had less grass cover, greater canopy and litter cover, a deeper organic layer and higher densities of seedlings, woody sprouts and saplings than on Gunn Point. Gunn Point had a greater number of large E. tetrodonta trees that were more widely spaced than trees on Elcho Island. The cause of these differences remains unclear.

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2

Butterworth, I. J., and J. Kingwell. "A WATERSPOUT NEAR ELCHO ISLAND, NORTHERN AUSTRALIA." Weather 41, no. 5 (May 1986): 154–56. http://dx.doi.org/10.1002/j.1477-8696.1986.tb03814.x.

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3

Willis, Julianne, and Jane Anlezark. "KAKADU — A Unit of Work for Developing Readers and Writers in Year 10: An Aboriginal Classroom." Aboriginal Child at School 23, no. 2 (June 1995): 17–27. http://dx.doi.org/10.1017/s0310582200006453.

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This program is based on a unit of work created and taught by Elsabe Bott and Anne Brooks. It was constructed for a Year 10 class of Aboriginal students. The class consists of twenty-five 15-year-olds (approximate age) from the following range of communities: Boroloola; Mornington Island; Elcho Island; Katherine; Ngkurr; Pigeon Hole; Bulman; Tenant Creek; Alice Springs; Tiwi Islands; Alexandra Downs Station and Elliot. This combination of communities changes each year.

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4

WATSON, D. S. "Petrol abuse at Elcho Island: An attempted intervention." Journal of Paediatrics and Child Health 22, no. 4 (November 1986): 277–79. http://dx.doi.org/10.1111/j.1440-1754.1986.tb02147.x.

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5

Peerzada, N., T. Pakkiyaretnam, S. Skliros, M. Guinea, and P. Ryan. "Distribution of heavy metals in Elcho Island, Northern Territory, Australia." Science of The Total Environment 119 (June 1992): 19–27. http://dx.doi.org/10.1016/0048-9697(92)90252-n.

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6

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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7

Cawte, John. "Parameters of Kava Used as a Challenge to Alcohol." Australian & New Zealand Journal of Psychiatry 20, no. 1 (March 1986): 70–76. http://dx.doi.org/10.3109/00048678609158867.

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The kava bowl, a traditional feature of Pacific Island societies, has been adopted and adapted by a number of Aboriginal (Yolngu) communities of northern Australia, where it was introduced in the hope that it would challenge alcohol. This paper reports a study of its usage at Elcho Island, Northern Territory. At the high level of intake in this community, medical effects hitherto unreported are being observed. Some, such as a condition of detachment, reminiscent of the archetypal ‘blissful indolence’ of the lotus-eaters of Greek tradition as limned by the poet Homer, are obvious to the lay observer. Other effects are apparently advantageous for the management of alcohol abuse and some forms of psychosis. A surprising effect is the occurrence of a pellagrinous reaction. These observations indicate that further studies of the clinical effects and the human metabolism of high dosage kava are needed. Looming over all are questions of pharmacology. Do the kava pyrones possess anxiolytic or antipsychotic properties? Do they indeed have the property for which Pacific missionaries introduced them to Australia, as an alternative to alcoholism?

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8

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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9

van Gelderen, Ben, and Kathy Guthadjaka. "Renewing the Yolŋu ‘Bothways’ philosophy: Warramiri transculturation education at Gäwa." Australian Journal of Indigenous Education, April 2, 2019, 1–11. http://dx.doi.org/10.1017/jie.2019.2.

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Abstract‘Bothways’ was an expression first utilised by Yolŋu educators in the late 1980s to convey the profound intercultural epistemological foundations of Yolŋu society that should also apply to modern Balanda (white) schooling systems. Despite the pressures from national, standardised curriculum and assessment regimes, ‘Bothways’ has not been abandoned by remote Yolŋu communities in the 21st century. In this paper we briefly revisit the first iterations of the ‘Bothways’ philosophy to demonstrate its symmetry with the Yolŋu transculturation heritage (of the Warramiri in particular), developed through many centuries of contact with sea-faring visitors. Lastly, we present data from community research at Gäwa, a Warramiri homeland on Elcho Island, which demonstrates that through a series of ‘multiple balances’, negotiation around issues of bilingual pedagogy, cultural knowledge transmission, parental engagement and student–teacher dynamic continues to renew the ‘Bothways’ approach.

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10

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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Dissertations / Theses on the topic "Elcho Island"

1

Griffin, Barry A., and n/a. "The evolution and development of outstation education in the Elcho Island area 1984 to 1989 : indicators to predict the long term viability of outstation educational programs." University of Canberra. Education, 1990. http://erl.canberra.edu.au./public/adt-AUC20060713.105348.

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Since the early 1970's a rapid increase has been experienced in the number of Aboriginal homeland communities being established throughout the Northern Territory. While educational services commenced to many homeland communities as early as 1972/3, such services did not commence in the Elcho Island area until 1983/4. Since this time educational services have been provided to eleven homeland communities in the Elcho Island area. Of the eleven educational programs established, five continued to operate at the end of 1989. It is established that homeland schools in the Elcho Island area differ significantly in characteristics of student enrolment, frequency of student attendance and in the homeland school's ability to continue to function as a viable community initiative. On the basis of the data presented in the study, the following four levels of classification of homeland schools is established; highly functional homeland schools, moderately functional homeland schools, minimally functional homeland schools, and homeland schools that have ceased operating. It is revealed that enrolment and attendance data, traditionally utilised by government authorities to prioritise the allocation of limited resources between competing homeland communities, is in fact a poor indicator for assessing a homeland community school's long term viability. This study identifies the following three sociological characteristics as being strongly correlated to the long term viability of homeland schools in the Elcho Island area; land affiliation, parental residency, and family mobility. From the analysis of the data, three recommendations are proposed; 1. In assessing the long term viability (functional status) of a homeland community school, educational administrators should analyse the three sociological indicators; land affiliation family mobility, and parental residency as an alternative to the more traditional method of relying primarily upon enrolment and attendance data. 2. In the allocation of scarce resources, especially resources of a fixed capital nature, to homeland community schools, priority be given to those homeland community schools that fit the profile of a moderate to highly functional homeland school. 3. Minimally functional homeland schools need access to resources in order to provide the educational programs requested by the local community. Resources provided for this category of homeland school need to be easily re-located should the educational program be suspended at the homeland community.

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Books on the topic "Elcho Island"

1

Hatfield, Irena. White woman black art: My year on Elcho Island. [Surry Hills, N.S.W.]: Irena Hatfield, 2013.

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2

John, Blacket. Fire in the outback: The untold story of the Aboriginal revival movement that began on Elcho Island in 1979. 2nd ed. Cannington, W.A: Khesed Publishing, 2004.

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3

1951-, Hamby Louise, and University of New South Wales. School of Applied and Performing Arts., eds. Fibre art from Elcho Island: Catalogue of an exhibition, St. George Campus, the University of New South Wales. Sydney: School of Applied and Performing Arts, University of New South Wales, 1994.

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4

Fire in the Outback: The Untold Story of the Aboriginal Revival Movement That Began on Elcho Island in 1979. Not Avail, 2004.

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5

FIRE IN THE OUTBACK: The Untold Story of the Aboriginal Revival Movement That Began on Elcho Island in 1979. Albatross Books, 1997.

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Conference papers on the topic "Elcho Island"

1

Hinojos Morales, José Antonio. "El paradigma islamofobico." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.4813.

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Como planteamiento y fundamentación de la argumentación conceptual en la generación del proyecto artístico denominado El paradigma islamofóbico, desarrollado dentro del trabajo final del Máster Universitario en Proyecto e Investigación en Arte, de la Universidad Miguel Hernández de Elche, realicé una serie de lecturas e investigaciones que configuraron una memoria escrita final, a partir de la cuál he diseñado este artículo. Dentro del extenso fenómeno de la globalización podemos observar el surgimiento, encuentro y pugna de diferentes formas de entender la existencia, las cuales se encuentran atravesadas por la hegemónica imposición del mayor de todos los fundamentalismos que configura el sistema mundo actual, marcado por un feroz neoliberalismo financiero-económico, establecido en base a una matriz occidentalocéntrica del poder y del saber que configura el ser, el sentir y la visión de todo aquello que percibimos como ajeno a los valores coloniales de modernidad y civilización. Junto con los actuales movimientos migratorios, el terrorismo internacional, así como diferentes intereses políticos, geoestratégicos y económicos, se ha producido en los últimos años un auge del racismo y la islamofobia (señalado por la Unión Europea a través de su Observatorio Europeo del Racismo y la Xenofobia) que evidencia, como indica la profesora de estudios árabes e islámicos Luz Gómez, que los fundamentos europeos de libertad, igualdad y solidaridad siempre fueron más bien retóricos, o lo que es lo mismo, que la actual crisis europea es, ante todo, una crisis de principios éticos y morales. Esta cosmovisión dominante se ve reforzada por la información y las narrativas discursivas políticas y mediáticas de odio y desprecio, fomentando en su naturalización, un sentimiento de inseguridad anti-islámico que sitúa al islam y a los musulmanes como el chivo expiatorio de todos los problemas sociales, económicos, laborales, identitarios y políticos.http://dx.doi.org/10.4995/ANIAV.2017.4813

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