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Bibliografías temáticas / Arnhem Land

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Literatura académica sobre el tema "Arnhem Land"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 20 de febrero de 2023

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Artículos de revistas sobre el tema "Arnhem Land"

1

Lambert-Pennington, Katherine. "Thomson of Arnhem Land:Thomson of Arnhem Land." Visual Anthropology Review 17, no. 1 (March 2001): 94–95. http://dx.doi.org/10.1525/var.2001.17.1.94.

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McCarthy, F. D., and L. P. Winterbotham. "News from Arnhem Land." Mankind 4, no. 1 (February 10, 2009): 33–35. http://dx.doi.org/10.1111/j.1835-9310.1948.tb00194.x.

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Merlan, Francesca. "The Dreamers of Arnhem Land." Visual Anthropology Review 22, no. 2 (October 2006): 78–79. http://dx.doi.org/10.1525/var.2006.22.2.78.

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van Dorp, Merel. "Stand in het land Arnhem." Jeugd en Co 12, no. 3 (June 2018): 20–21. http://dx.doi.org/10.1007/s12449-018-0043-8.

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Tan, Sarah E., Suzanne M. Garland, Alice R. Rumbold, Ibrahim Zardawi, Debbie Taylor-Thomson, John R. Condon, and Sepehr N. Tabrizi. "Investigating a cluster of vulvar cancers in young women: distribution of human papillomavirus and HPV-16 variants in vulvar dysplastic or neoplastic biopsies." Sexual Health 10, no. 1 (2013): 18. http://dx.doi.org/10.1071/sh11179.

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Background A high incidence of vulvar cancer, and its precursor lesion, high-grade vulvar intraepithelial neoplasia (VIN) has been identified in young Indigenous women living in the Arnhem Land region of the Northern Territory (NT) of Australia. This clustering is restricted to women aged <50 years, suggesting that oncogenic human papillomavirus (HPV) is a key causal factor. This study compared the HPV genotype prevalence, HPV-16 variant distribution and p16INK4aexpression in stored vulvar cancer and high-grade VIN biopsy specimens from women residing in Arnhem Land, with specimens taken from Indigenous and non-Indigenous women in other regions of NT where there is no observed increase in vulvar cancer incidence. Methods: Twenty high-grade VIN and 10 invasive cancer biopsies were assessed from Arnhem Land along with 24 high-grade VIN and 10 invasive cancer biopsies from other regions of NT. Results: Biopsies from Arnhem Land were similar to those from other regions in the detection of high-risk (HR) or possible HR HPV (VIN: 95% and 84% respectively for Arnhem Land and other regions, P = 0.356; invasive cancer: 100% and 80%, P = 0.473), HPV-16 (VIN: 60% and 80%, P = 0.364; invasive cancer: 70% and 70%, P = 1.0) and p16INK4a expression (VIN: 90% and 84%, P = 0.673; invasive cancer: 100% and 80%, P = 0.474). All HPV-16 variants were of the European prototype. Conclusion: Comparison of biopsies revealed no significant difference in the frequency of oncogenic HPVs or HPV-16 variant types between Arnhem Land and other regions, suggesting another cofactor in this cluster.

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Evans, Bethwyn, and Francesca Merlan. "Stop contrasts in languages of Arnhem Land: From the perspective of Jawoyn, Southern Arnhem Land." Australian Journal of Linguistics 24, no. 2 (October 2004): 185–224. http://dx.doi.org/10.1080/0726860042000271825.

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Lazarus, Robert. "Circulating cassettes of ceremony: Indigenous peer-to-peer networks in Arnhem Land." Media, Culture & Society 44, no. 1 (January 2022): 141–60. http://dx.doi.org/10.1177/01634437211045543.

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During the late 1970s, audio cassette technology became freely available in the Northern Australian Aboriginal reserve of Arnhem Land. Made for easy production and dissemination, magnetic tapes were loaded into mobile decks by clan leaders and distributed across the region. The transfer of clan-based knowledge using tape technologies built a rich collection of cultural records featuring ceremonial activity. The focus of this paper is not the content – what was recorded, but how ceremonial leaders employed hundreds of tapes to produce documentation in specific ways. Media theory is placed in a non-western historical context. I examine how a cassette library built by Indigenous peer to peer networks in Arnhem Land documents the media culture of a ceremonial society. A theory of ceremonial communication systems displays Arnhem Lands continuous and contemporary media history. I argue the circulation of cassettes extends movable media traditions in Indigenous Australia and formats new media practices now occupied by digital devices.

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8

Altman, Jon, and Melinda Hinkson. "Mobility and Modernity in Arnhem Land." Journal of Material Culture 12, no. 2 (July 2007): 181–203. http://dx.doi.org/10.1177/1359183507078122.

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Lewis, Darrell. "Bradshaws: The view from Arnhem Land." Australian Archaeology 44, no. 1 (January 1997): 1–16. http://dx.doi.org/10.1080/03122417.1997.11681585.

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Berndt, Ronald M. "Aboriginal Religion in Arnhem Land.1." Mankind 4, no. 6 (February 10, 2009): 230–41. http://dx.doi.org/10.1111/j.1835-9310.1951.tb00241.x.

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Tesis sobre el tema "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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Hamby, M. Louise. "Containers of power : fibre forms from Northeast Arnhem Land Australia." Phd thesis, Canberra, ACT : The Australian National University, 2001. http://hdl.handle.net/1885/10856.

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This thesis is a study of fibre container forms primarily made by women today in Arnhem Land. It investigates a complex set of relationships between the forms, mainly baskets, bags and mats, their makers and users, their functions, their morphology, their manufacture, and history. It does this within the cultural context of Yolηu cosmology with emphasis on the belief system and relationship of the forms to other items of material culture. Although the majority of the contemporary material for this study is from Gapuwiyak in eastern Arnhem Land it draws upon work from the entirety of Arnhem Land, historical and contemporary. My theoretical approach is one in which I consider these objects as having cultural biographies. It also examines the resonances of terminology and symbolism between the human and bathi corpus. In this context the processes that are involved in their making and use are essential in establishing the position of bathi in the community. In this thesis I argue that bathi are powerful and meaningful objects for makers and users and are one of the key means by which to access and understand Aboriginal cosmology from northeast Arnhem Land.

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3

Carroll, Peter J. "The old people told us: verbal art in Western Arnhem Land." Phd thesis, University of Queensland, 2022. http://hdl.handle.net/1885/268560.

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AIM This thesis is based on a collection of stories (most of which relate to bark paintings), that were told to me by speakers of the Kunwinjku language of the Northern Territory of Australia. My objective is to show that these particular stories have an important role in the transmission of Kunwinjku culture. I do this by seeking to understand the stories and how they are used by Kunwinjku people. I first consider the stories in the original Kunwinjku language; secondly I relate the stories to the western Arnhem Land artistic traditions; and thirdly I examine their social context. The important role of such stories in cultural transmission is reflected in the phrases daborrabolk kandimarneyolyolmeng "the old people told us stories" and kandimarneyolyolmi "they used to tell us stories" which occur in many stories. I have included one of these phrases as part of my thesis title.

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4

Dewar, Mickey. "Strange bedfellows : Europeans and Aborigines in Arnhem land before World War II." Master's thesis, University of New England, 1989. http://hdl.handle.net/1885/274469.

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I first arrived in Arnhem Land in November 1980 as a trainee teacher determined to seek adventure having recently finished a BA (Hons) degree in History at Melbourne. I returned in January of the following year to take up a position as teacher to post-primary girls at Milingiinbi Bilingual School.

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5

Amery, Rob. "A new diglossia : contemporary speech varieties at Yirrkala in North East Arnhem land." Thesis, Canberra, ACT : The Australian National University, 1985. http://hdl.handle.net/1885/132957.

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This subthesis is concerned with one aspect of the sociolinguistic situation at Yirrkala in N.E. Arnhem Land. In particular I shall be looking at the role and structure of a contemporary dialect of Yolngu Matha, Dhuwaya or so called "Baby Gumatj" in relation to other clan dialects. The main purpose of choosing this thesis topic is to lay some linguistic groundwork for the making of an informed decision in regard to the use of Dhuwaya within the bilingual program at Yirrkala Community School. If it is decided to employ Dhuwaya in the earlier grades (which appears to be the case), then guidelines are needed to determine which Dhuwaya forms should be employed. Adult language should be employed to serve as a model. Thus criteria are presented for choosing adult forms in preference to developmental forms. By undertaking research into Dhuwaya, I am not trying to encourage the use of Dhuwaya in any way. On the contrary, by establishing the ways in which Dhuwaya differs from clan languages and by making these differences explicit, any formal language programs undertaken in the school or in the community in the future may utilize these findings. This then would facilitate clan language acquisition by the younger generation. I use the title R New Diglossio in two senses : a) Yirrkala is a diglossic situation not previously described and is a departure from the diglossia originally defined by Ferguson (1959). b) The diglossic situation at Yirrkala appears to have been a recent development and is in fact s till in the making. In this sense it is a new diglossia chronologically. See Section 4.4 for explication. This study is by necessity a somewhat cursory overview. As a Balanda (white Australian) without having previous exposure to Top End Northern Territory communities or to Aboriginal languages of N.E. Arnhem Land3, data collection and transcription proved extremely difficult. This was especially the case because Dhuwaya is a highly stigmatized language variety at Yirrkala. This preliminary study points to the need for an in-depth longitudinal sociolinguistic study. Such a study should prove valuable in understanding issues of language maintenance within the bilingual program at Yirrkala Community School and for educational policies in the isolated homeland centres. Brief chapter summaries are as follows: CHAPTER 1 provides background material including: a) historical, b) sociological and c) linguistic, relevant to the study of Dhuwaya and its sociolinguistic context. Methodology and approach is outlined in 1.6. There are three varieties, Baby Dhuwaya, Deuelopmental Dhuwaya and Rdult Dhuwaya, all subsumed by the labels Dhuwaya or “Baby Gumatj" in common usage. These three varieties have separate identifiable phonological and morphological features. CHAPTER 2 outlines and discusses phonological features of Dhuwaya and makes comparisons between Baby Dhuwaya, Developmental Dhuwaya and Adult Dhuwaya phonology. CHAPTER 3 discusses morphological features of Adult Dhuwaya relative to a) clan dialects and b) Developmental Dhuwaya. Dhuwaya is characterized by specific morphological rules applying to dialect sensitive morphemes; rules which take into account the dialect differences between Dhuwal and Dhuwala dialects. CHAPTER 4 discusses the differences between the three varieties of Dhuwaya and the rationale for differentiating between them. Baby Dhuwaya is a restricted register demonstrating universal characteristics of Baby Talk registers whilst Developmental Dhuwaya is a maturational or child language variety illustrating features typical of developmental varieties universally. Although Developmental Dhuwaya as spoken by very young children shares many features in common with Baby Dhuwaya, there are s till important differences remaining. Adult Dhuwaya functions as a communilect or common language for the younger generation, but belongs specifically to Yirrkala and its homelands. The Yirrkala situation is quite different to other Yolngu communities in N.E. Arnhem Land (e.g. Galiwin’ku where a clan language Djambarrpuyngu has become the communilect.) At Yirrkala Dhuwaya functions as the L (Low) variety in a diglossic situation, where multilingualism is the norm. CHAPTER 5 summarizes the linguistic findings and in the light of these and other sociolinguistic evidence discusses various theories on the origin of Dhuwaya. It differs from other Yolngu Matha dialects in much the same way linguistically as these dialects differ from each other. I conclude that the most likely theory is that Dhuwaya has developed by means of koineization of Eastern Dhuwala/Dhuwal Baby Talk or ‘motherese' and developmental varieties. Dhuwaya is structurally and functionally an almost prototypical koine language variety. The implications for sociolinguistic theory, of this unique diglossic situation in North East Arnhem Land, are discussed briefly. CHAPTER 6 discusses the implications of these findings for the future in terms of a) language maintenance and b) the Yirrkala Community School bilingual education program. I conclude that the linguistic differences between Dhuwaya and other Dhuwala/Dhuwal dialects are really quite minimal. Should the community agree to the use of Dhuwaya in the earlier grades in the school, I am suggesting specific recommendations as to the variety of Dhuwaya to be employed. Adult Dhuwaya forms are better employed and I present criteria for differentiating adult forms from developmental and Baby Talk forms. Several sample texts, chosen for their exemplification of different varieties of Dhuwaya, are included in an appendix.

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6

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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7

De, Largy Healy Jessica. "The spirit of emancipation and the struggle with modernity : land, art, ritual and a digital knowledge documentation project in a Yolngu community, Galiwin'ku, Northern Territory of Australia." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0360.

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La recherche repose sur un terrain ethnographique dans la municipalité aborigène de Galiwin'ku, en Terre d'Arnhem (Australie). Elle examine les stratégies empiriques mises en oeuvre par des anciens Yolngu à l'aide des nouvelles technologies (NTIC) afin de produire des représentations signifiantes de la modernité pour les jeunes générations. Ces représentations furent initiées par une expérimentation avec un projet de numérisation de leur système de savoir et interculturelle du savoir. L'analyse met à jour les façons dont les Yolngu s'affirment en tant qu'acteurs de la modernité à travers la restauration de leur agencéité dans l'histoire. Elle montre comment les interprétations du passé trouvent à travers la performance rituelle une expression actualisée qui articule le passé ancestral dans une relation dynamique avec les défis de la modernité auxquels les Yolngu font face quotidiennement<br>This research is based on ethnographic fieldwork in the Aboriginal township of Galiwin'ku, in Arnhem Land (Australia). It examines some empirical strategies conceived by Yolngu leaders with new information and communication technologies in order to produce meaningful representations of modernity for the young generations. These representations were instigated by their experiment with a digital knowledge documentation project and the possibilities for local and intercultural knowledge transmission this experiment gave rise to. The thesis illustrates how Yolngu assert their place in modernity through the restoration of their agency in history. It shows how, through ritual performances interpretations of the past find actualised expressions which articulate the ancestral past in a dynamic relationship with the challenges of modernity that Yolngu face in their daily lives

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8

Ronström, Owe. "Didjeridu - från Arnhem Land till Internet - och tillbaka : tre perspektiv på kulturell exotism, globalisering och makt." Högskolan på Gotland, Avdelningen för Samhällsgeografi och etnologi, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:hgo:diva-362.

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The didjeridu, a musical instrument once used only by Australian aboriginies in north Arnhem Land, has within little more than ten years become spread worldwide. Not only has it become a symbol of black aboriginality in Australia, but it has also taken place among koalas and bumerangs as a symbol of Australianess. It has also become widely used as a symbol of indigeniety among indigenous peoples and their spokesmen all over the world. Another large group of didjeridu-fans are ’alternative lifestylers’ and ’New-Age’ devotees, for which the didjeridu represents, among other things, a immideate connection to Mother Earth and the spiritual world. In this articel the fast transition from North Arnhem Land to Internet and back is examined, from three perspectives: the tourist’s, the musicologist’s and the cultural analyst’s. It is argued that an important reason behind the fast spread of the instrument is a major shift in the control of the knowledge of the instrument from ”knowers” to ”doers”, and that the global visibility reflects and sthrengthens rather than challenges the basic assymetrical power relations between blacks and whites, rulers and the ruled.

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9

Coulehan, Kerin Maureen. "Sitting down in Darwin: Yolngu women from northeast Arnhem Land and family life in the city." Phd thesis, Northern Territory University, 1995. http://hdl.handle.net/1885/268621.

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Brown, Reuben Jay. "Following footsteps: The kun-borrk/manyardi song tradition and its role in western Arnhem Land society." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/15671.

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In western Arnhem Land, a diverse song tradition—referred to as kun-borrk in Bininj Gunwok language and manyardi in Mawng language—continues to be passed down over many generations. Today, these songs play a central role in a wide variety of public occasions including funeral ceremonies, diplomacy or exchange ceremonies, formal events such as cultural festivals and informal excursions to ancestral country with family, or visiting researchers. Following in the footsteps of their fathers, grandfathers, and ancestors before them who sang in languages now endangered or understood only by ancestral spirits, Aboriginal songmen continue to teach these songs and their accompanying dances to younger generations, and compose new songs which have been given to them by deceased spirits in dreams, while women pass on their expertise in dancing and directing aspects of the ceremony, as well as their knowledge of particular song-sets. Bringing together historically and linguistically informed performance ethnography and music analysis, this thesis describes the social significance of western Arnhem Land song traditions to the everyday lives of both Bininj/Arrarrkpi (Aboriginal people) and Balanda (non-Aboriginal people). Each chapter analyses performances of kun-borrk/manyardi in different social contexts, which have in common the theme of intercultural encounter and exchange. The author traces his own journey on the road to learning about Bininj/Arrarrkpi culture by participating in social events in and around the communities of Gunbalanya and Warruwi in western Arnhem Land, accompanied by kun-borrk/manyardi songmen and their families. (Since many aspects of Aboriginal sociality and knowledge are gendered, the study reflects the perspective of men in particular that the author collaborated with). For hundreds of years since the arrival of Macassans from South Sulawesi to their shores, Aboriginal people have performed their songs in ceremony for outsiders and for neighbouring clan and language groups to establish good relations. This thesis shows how, as social circumstances in Arnhem Land change, kun-borrk and manyardi continue to play a fundamental role in mediating relationships and maintaining traditional culture and values, laying out a path for the next generation to follow.

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Más fuentes

Libros sobre el tema "Arnhem Land"

1

Cawte, John. Healers of Arnhem Land. Sydney: UNSW Press, 1996.

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2

Nicolas, Peterson, ed. Donald Thomson in Arnhem Land. Carlton, Vic: Miegunyah Press, 2003.

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3

W, Dixon Robert M., ed. Dialect and social groupings in Northeast Arnheim [i.e. Arnhem] Land. Muenchen: LINCOM Europa, 2001.

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4

Kyle-Little, Syd. Whispering wind: Adventures in Arnhem Land. Brisbane, Qld: Boolarong Pub., 1993.

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5

Tweedie, Penny. Aboriginal Australians: Spirit of Arnhem Land. Australia: New Holland Publishers, 2001.

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6

Heart of Arnhem Land: A memoir. Woollahra, N.S.W: Longueville Books, 2011.

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7

Plumb, K. A. The geology of Arnhem Land, Northern Territory. [Canberra City, ACT]: Minerals and Land Use Program, Bureau of Mineral Resources, Geology and Geophysics, 1992.

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8

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

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Guy, Elizabeth J. R. Only a wife!: Arnhem Land, 1945-1952. Ulladulla, NSW: Ulladulla Printing Service, 1993.

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10

Karl, Neuenfeldt, ed. The didjeridu: From Arnhem Land to Internet. Sydney: J. Libbey/Perfect Beat Publications, 1997.

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Capítulos de libros sobre el tema "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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Short, Andrew D. "North Arnhem Land Region." In Australian Coastal Systems, 253–77. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-14294-0_8.

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3

Hamby, Louise. "Collecting Fibre Arts in Arnhem Land." In Women, Collecting, and Cultures Beyond Europe, 234–41. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003230809-21.

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Keen, Ian. "Dreams, Agency, and Traditional Authority in Northeast Arnhem Land." In Dream Travelers, 127–48. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1057/9781403982476_7.

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Baker, Brett. "The interpretation of complex nominal expressions in Southeast Arnhem Land languages." In Studies in Language Companion Series, 135–66. Amsterdam: John Benjamins Publishing Company, 2008. http://dx.doi.org/10.1075/slcs.104.09bak.

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Vaughan, Jill. "Translanguaging and Hybrid Spaces: Boundaries and beyond in North Central Arnhem Land." In Translanguaging as Everyday Practice, 125–48. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-94851-5_8.

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Phipps, P. "Chapter 7. Performing Culture as Political Strategy: The Garma Festival, Northeast Arnhem Land." In Festival Places, edited by Chris Gibson and John Connell, 109–22. Bristol, Blue Ridge Summit: Multilingual Matters, 2011. http://dx.doi.org/10.21832/9781845411688-010.

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Concu, Nanni. "Indigenous Development Through Payments for Environmental Services in Arnhem Land, Australia: A Critical Analysis." In Studies in Ecological Economics, 171–89. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5176-7_9.

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Morales, Gemma, Jill Vaughan, and Merrkiyawuy Ganambarr-Stubbs. "From Home to School in Multilingual Arnhem Land: The Development of Yirrkala School’s Bilingual Curriculum." In Language Practices of Indigenous Children and Youth, 69–98. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-60120-9_4.

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Kowlessar, Jarrad, Ian Moffat, Daryl Wesley, Tristen Jones, Max Aubert, Mark Willis, Alfred Nayinggul, and the Njanjma Aboriginal Corporation. "Applications of 3D Modelling of Rock Art Sites Using Ground-Based Photogrammetry: A Case Study from the Greater Red Lily Lagoon Area, Western Arnhem Land, Northern Australia." In Visual Heritage: Digital Approaches in Heritage Science, 93–114. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-77028-0_6.

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Actas de conferencias sobre el tema "Arnhem Land"

1

Marquis, Jenefer, and Theodor Wyeld. ""Seeing Mardayin': Instability and Ambiguity in the Art of John Mawurndjul, Kuninjku, Arnhem Land, Northern Australia." In 2009 13th International Conference Information Visualisation, IV. IEEE, 2009. http://dx.doi.org/10.1109/iv.2009.81.

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MARLINA, Leni. "Identity in Life Writing of M.E. Jordan's Balanda: My Year in Arnhem Land as an Alternative Discussion in Pursuing English Literature Learning for EFL College Students." In Fifth International Seminar on English Language and Teaching (ISELT 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iselt-17.2017.42.

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