Depicts events and attitudes, primarily of students as they go through their adolescent years in the late 1960's. The word Kurnaji is thought to have been derived from the indigenous Aboriginal language with the meaning "Windy Hill" - refer 1971 Kurnaji Editorial page.Annual record of teaching staff, students and events that took place over the year by using both photos and reports. Includes Roll Call section with names of all students.Note: This was the 1st Year of Kurnaji's publication, the last being in 1989 (see Record Item 274).52 Pages, Blue cover, Title "Kurnaji" in Red ink. Cover drawing of students. Headmaster / Principal - Mr. C.K. (Ken) Canty. 2 copies.watsonia high school, yearbook, kurnaji, school magazines

'Whose Ethics?':Codifying and enacting ethics in research settings Bringing ethics up to date? A review of the AIATSIS ethical guidelines Michael Davis (Independent Academic) A revision of the AIATSIS Guidelines for Ethical Research in Indigenous Studies was carried out during 2009-10. The purpose of the revision was to bring the Guidelines up to date in light of a range of critical developments that have occurred in Indigenous rights, research and knowledge management since the previous version of the Guidelines was released in 2000. In this paper I present an outline of these developments, and briefly discuss the review process. I argue that the review, and the developments that it responded to, have highlighted that ethical research needs to be thought about more as a type of behaviour and practice between engaged participants, and less as an institutionalised, document-focused and prescriptive approach. The arrogance of ethnography: Managing anthropological research knowledge Sarah Holcombe (ANU) The ethnographic method is a core feature of anthropological practice. This locally intensive research enables insight into local praxis and culturally relative practices that would otherwise not be possible. Indeed, empathetic engagement is only possible in this close and intimate encounter. However, this paper argues that this method can also provide the practitioner with a false sense of his or her own knowing and expertise and, indeed, with arrogance. And the boundaries between the anthropologist as knowledge sink - cultural translator and interpreter - and the knowledge of the local knowledge owners can become opaque. Globalisation and the knowledge ?commons?, exemplified by Google, also highlight the increasing complexities in this area of the governance and ownership of knowledge. Our stronghold of working in remote areas and/or with marginalised groups places us at the forefront of negotiating the multiple new technological knowledge spaces that are opening up in the form of Indigenous websites and knowledge centres in these areas. Anthropology is not immune from the increasing awareness of the limitations and risks of the intellectual property regime for protecting or managing Indigenous knowledge. The relevance of the Declaration on the Rights of Indigenous Peoples in opening up a ?rights-based? discourse, especially in the area of knowledge ownership, brings these issues to the fore. For anthropology to remain relevant, we have to engage locally with these global discourses. This paper begins to traverse some of this ground. Protocols: Devices for translating moralities, controlling knowledge and defining actors in Indigenous research, and critical ethical reflection Margaret Raven (Institute for Sustainability and Technology Policy (ISTP), Murdoch University) Protocols are devices that act to assist with ethical research behaviour in Indigenous research contexts. Protocols also attempt to play a mediating role in the power and control inherent in research. While the development of bureaucratically derived protocols is on the increase, critiques and review of protocols have been undertaken in an ad hoc manner and in the absence of an overarching ethical framework or standard. Additionally, actors implicated in research networks are seldom theorised. This paper sketches out a typology of research characters and the different moral positioning that each of them plays in the research game. It argues that by understanding the ways actors enact research protocols we are better able to understand what protocols are, and how they seek to build ethical research practices. Ethics and research: Dilemmas raised in managing research collections of Aboriginal and Torres Strait Islander materials Grace Koch (AIATSIS) This paper examines some of the ethical dilemmas for the proper management of research collections of Indigenous cultural materials, concentrating upon the use of such material for Native Title purposes. It refers directly to a number of points in the draft of the revised AIATSIS Guidelines for Ethical Research in Indigenous Studies and draws upon both actual and hypothetical examples of issues that may arise when requests are made for Indigenous material. Specific concerns about ethical practices in collecting data and the subsequent control of access to both the data itself and to published works based upon it are raised within the context of several types of collections, including those held by AIATSIS and by Native Title Representative Bodies. Ethics or social justice? Heritage and the politics of recognition Laurajane Smith (ANU) Nancy Fraser?s model of the politics of recognition is used to examine how ethical practices are interconnected with wider struggles for recognition and social justice. This paper focuses on the concept of 'heritage' and the way it is often uncritically linked to 'identity' to illustrate how expert knowledge can become implicated in struggles for recognition. The consequences of this for ethical practice and for rethinking the role of expertise, professional discourses and disciplinary identity are discussed. The ethics of teaching from country Michael Christie (CDU), with the assistance of Yi?iya Guyula, Kathy Gotha and Dh�?gal Gurruwiwi The 'Teaching from Country' program provided the opportunity and the funding for Yol?u (north-east Arnhem Land Aboriginal) knowledge authorities to participate actively in the academic teaching of their languages and cultures from their remote homeland centres using new digital technologies. As two knowledge systems and their practices came to work together, so too did two divergent epistemologies and metaphysics, and challenges to our understandings of our ethical behaviour. This paper uses an examination of the philosophical and pedagogical work of the Yol?u Elders and their students to reflect upon ethical teaching and research in postcolonial knowledge practices. Closing the gaps in and through Indigenous health research: Guidelines, processes and practices Pat Dudgeon (UWA), Kerrie Kelly (Australian Indigenous Psychologists Association) and Roz Walker (UWA) Research in Aboriginal contexts remains a vexed issue given the ongoing inequities and injustices in Indigenous health. It is widely accepted that good research providing a sound evidence base is critical to closing the gap in Aboriginal health and wellbeing outcomes. However, key contemporary research issues still remain regarding how that research is prioritised, carried out, disseminated and translated so that Aboriginal people are the main beneficiaries of the research in every sense. It is widely acknowledged that, historically, research on Indigenous groups by non-Indigenous researchers has benefited the careers and reputations of researchers, often with little benefit and considerably more harm for Indigenous peoples in Australia and internationally. This paper argues that genuine collaborative and equal partnerships in Indigenous health research are critical to enable Aboriginal and Torres Islander people to determine the solutions to close the gap on many contemporary health issues. It suggests that greater recognition of research methodologies, such as community participatory action research, is necessary to ensure that Aboriginal people have control of, or significant input into, determining the Indigenous health research agenda at all levels. This can occur at a national level, such as through the National Health and Medical Research Council (NHMRC) Road Map on Indigenous research priorities (RAWG 2002), and at a local level through the development of structural mechanisms and processes, including research ethics committees? research protocols to hold researchers accountable to the NHMRC ethical guidelines and values which recognise Indigenous culture in all aspects of research. Researching on Ngarrindjeri Ruwe/Ruwar: Methodologies for positive transformation Steve Hemming (Flinders University) , Daryle Rigney (Flinders University) and Shaun Berg (Berg Lawyers) Ngarrindjeri engagement with cultural and natural resource management over the past decade provides a useful case study for examining the relationship between research, colonialism and improved Indigenous wellbeing. The Ngarrindjeri nation is located in south-eastern Australia, a ?white? space framed by Aboriginalist myths of cultural extinction recycled through burgeoning heritage, Native Title, natural resource management ?industries?. Research is a central element of this network of intrusive interests and colonising practices. Government management regimes such as natural resource management draw upon the research and business sectors to form complex alliances to access funds to support their research, monitoring, policy development, management and on-ground works programs. We argue that understanding the political and ethical location of research in this contemporary management landscape is crucial to any assessment of the potential positive contribution of research to 'Bridging the Gap' or improving Indigenous wellbeing. Recognition that research conducted on Ngarrindjeri Ruwe/Ruwar (country/body/spirit) has impacts on Ngarrindjeri and that Ngarrindjeri have a right and responsibility to care for their lands and waters are important platforms for any just or ethical research. Ngarrindjeri have linked these rights and responsibilities to long-term community development focused on Ngarrindjeri capacity building and shifts in Ngarrindjeri power in programs designed to research and manage Ngarrindjeri Ruwe/Ruwar. Research agreements that protect Ngarrindjeri interests, including cultural knowledge and intellectual property, are crucial elements in these shifts in power. A preliminary review of ethics resources, with particular focus on those available online from Indigenous organisations in WA, NT and Qld Sarah Holcombe (ANU) and Natalia Gould (La Trobe University) In light of a growing interest in Indigenous knowledge, this preliminary review maps the forms and contents of some existing resources and processes currently available and under development in the Northern Territory, Queensland and Western Australia, along with those enacted through several cross-jurisdictional initiatives. A significant majority of ethics resources have been developed in response to a growing interest in the application of Indigenous knowledge in land and natural resource management. The aim of these resources is to ?manage? (i.e. protect and maintain) Indigenous knowledge by ensuring ethical engagement with the knowledge holders. Case studies are drawn on from each jurisdiction to illustrate both the diversity and commonality in the approach to managing this intercultural engagement. Such resources include protocols, guidelines, memorandums of understanding, research agreements and strategic plans. In conducting this review we encourage greater awareness of the range of approaches in practice and under development today, while emphasising that systematic, localised processes for establishing these mechanisms is of fundamental importance to ensuring equitable collaboration. Likewise, making available a range of ethics tools and resources also enables the sharing of the local and regional initiatives in this very dynamic area of Indigenous knowledge rights.b&w photographs, colour photographsngarrindjeri, ethics, ethnography, indigenous research, social justice, indigenous health

Language - Preservation and use. Language - Social function. [Maori: New Zealand Latin]. Language planning. [Language planning in a trans-national speech community]. [The way of the drum - when earth becomes heart] [The need for an ecological cultural community] Community language management. [Methods of madness: The Tuscarora Language Committee] [Daghida: Cold Lake First Nation works towards Dene language revitalization] [The Jicarilla Apache language summer day camp] [Report on the workshop "World of Inukitut"]. Arizona. New Mexico. Oklahoma. Adult education. Women's literacy. [Teaching reading with puppets] [Assessing Lakota language teaching issues on the Cheyenne River Reservation] [Incorporating traditional Nehiyaw/Plains Cree education in the university] [Collecting texts in Crao and Portuguese for teaching] [Early vocabularies and dictionary development: A cautionary note] [The process of spelling standardization of Innu-Aimun (Montagnais)] Pidgin. Creole. [Ojibway hockey CD-ROM in the making] [The use of multimedia and the arts in language revitalization, maintenance and development: The case of the Balsas Nahuas of Guerreo, Mexico] [The languages of Indigenous Peoples in Chukotka and the media] [Meeting of the Inukitut and Yupik family of languages on May 12, 2000]B&w photographs, diagrams,international language forum, community based practice, language research, conference papers, language policy, language and whole community development, literacy development, media, educational advances, canada, united states, new zealand, zimbabwe, mexico, russia, caribbean, inui, yupik

Contains the proceedings of two symposia held in November 1994 and May 1995 at Northern Arizona University. These conferences brought together language activists, tribal educators and experts on linguistics, language renewal and language teaching to discuss policy changes, educational reforms and community initiatives to stabilise and revitalise American Indian and Alaska Native Languages.language policy, families and communities, education

1. Language Revitalization: An Overview /? Leanne Hinton 2. Diversity in Local Language Maintenance and Restoration: A Reason For Optimism /? Anna Ash, Jessie Little Doe Fermino and Ken Hale 3. Federal Language Policy and Indigenous Languages in the United States /? Leanne Hinton 4. "... To Help Assure the Survival and Continuing Vitality of Native American Languages" /? Robert D. Arnold 5. Language Planning /? Leanne Hinton Introduction to the Pueblo Languages /? Leanne Hinton 6. Native Language Planning: A Pilot Process in the Acoma Pueblo Community /? Christine P. Sims 7. The Key To Cultural Survival: Language Planning and Revitalization in the Pueblo de Cochiti /? Regis Pecos and Rebecca Blum-Martinez The Navajo Language: I /? Ken Hale 8. Navajo Head Start Language Study /? Paul R. Platero 9. Introduction to Revitalization of National Indigenous Languages /? Leanne Hinton Introduction to the Welsh Language /? Leanne Hinton 10. Welsh: A European Case of Language Maintenance /? Gerald Morgan Introduction to the Maori Language /? Ken Hale 11. Te Kohanga Reo: Maori Language Revitalization /? Jeanette King An Introduction to the Hawaiian Language /? Leanne Hinton 12. The Movement to Revitalize Hawaiian Language and Culture /? Sam L. No'Eau Warner 13. "Mai Loko Mai O Ka 'I'ini: Proceeding from a Dream": The 'Aha Punana Leo Connection in Hawaiian Language Revitalization /? William H. Wilson and Kauanoe Kamana 14. Teaching Methods /? Leanne Hinton The Karuk Language /? Leanne Hinton 15. Teaching Well, Learning Quickly: Communication-Based Language Instruction /? Terry Supahan and Sarah E. Supahan The Navajo Language: II /? Ken Hale 16. Tsehootsooidi Olta'gi Dine Bizaad Bihoo'aah: A Navajo Immersion Program at Fort Defiance, Arizona /? Marie Arviso and Wayne Holm 17. The Master-Apprentice Language Learning Program /? Leanne Hinton 18. Linguistic Aspects of Language Teaching and Learning in Immersion Contexts /? Ken Hale 19. New Writing Systems /? Leanne Hinton An Introduction to Paiute /? Leanne Hinton and Ken Hale 20. Language Revitalization in the San Juan Paiute Community and the Role of a Paiute Constitution /? Pamela Bunte and Robert Franklin 21. Audio-Video Documentation /? Leanne Hinton Australian Languages /? Ken Hale 22. Strict Locality in Local Language Media: An Australian Example /? Ken Hale The Arapaho Language /? Ken Hale 23. Reflections on the Arapaho Language Project, or When Bambi Spoke Arapaho and Other Tales of Arapaho Language Revitalization Efforts /? Stephen Greymorning Irish /? Ken Hale 24. Continuity and Vitality: Expanding Domains through Irish-Language Radio /? Colleen Cotter The Mono Language /? Ken Hale 25. On Using Multimedia in Language Renewal: Observations from Making the CD-ROM Taitaduhaan /? Paul V. Kroskrity and Jennifer F. Reynolds 26. Can the Web Help Save My Language? /? Laura Buszard-Welcher 27. Training People to Teach Their Language /? Leanne Hinton Inuttut and Innu-aimun /? Ken Hale 28. The Role of the University in the Training of Native Language Teachers: Labrador /? Alana Johns and Irene Mazurkewich Languages of Arizona, Southern California, and Oklahoma /? Leanne Hinton 29. Indigenous Educators as Change Agents: Case Studies of Two Language Institutes /? Teresa L. McCarty, Lucille J. Watahomigie and Akira Y. Yamamoto /? [et al.] The Navajo Language: III /? Ken Hale 30. Promoting Advanced Navajo Language Scholarship /? Clay Slate 31. Sleeping Languages: Can They Be Awakened? /? Leanne Hinton 32. The Use of Linguistic Archives in Language Revitalization: The Native California Language Restoration Workshop /? Leanne Hinton The Ohlone Languages /? Leanne Hinton 33. New Life for a Lost Language /? Linda Yamane.Maps, b&w photographs, tables, word listslanguage policy, language planning, language maintenance, language revitalization, language immersion, language literacy, media and technology, language education and training, sleeping languages, navajo, arapaho

The Wurrung Wurrung Kit is designed to introduce students at all levels to the heritage of Aboriginal languages within the area now known as Victoria. The kit aims to: Create awareness of Victorian Aboriginal languages in the past and present. The kit is not designed for the teaching of languages, Develop students' understanding of the relationship between the languages and culture of Victorian Indigenous people, or Koories, Create awareness of the importance of language to indigenous communities today and to foster respect for these communities and their languages, Highlight the diversity within Aboriginal Victoria and Australia in terms of languages and culture, Provide resources for students and teachers that can be used either as a window into Aboriginal culture generally, or to complement a broader unit of work in indigenous studies. Resources for teachers Purpose of this kit Using this kit Terminology Pronunciation Facts about Aboriginal languages in Victoria Language and Aboriginal culture Revitalizatoin of Aboriginal languages Language Alive in the community Community protocols Understanding the Language Map VELS and Curriculum links Teaching Framework Resources and contacts Activities for students Animal names Colouring in Possum Koala Kangaroo Code breaker What do yo know? Concentration Sounds, spellings and symbols Kinship Different things, different words Koorie Garden Timeline Story of Victorian Languages Language on the Mission Role Play Traditional Owners Placenames Graffiti Wall Map References.maps, b&w photographs, b&w illustrations, colour illustrations, games, referenceswoiwurrung, boonwurrung, gunnai kurnai, djadjawurrung, wathaurong, keerraywoorroong, jardwadjali, wergaia, ladjiladji, taungurung, dhudhuroa, kulin

The National Indigenous Languages Survey Report 2005 highlights that: of an original estimated 250 known Australian Indigenous languages, only 18 languages are now considered 'strong' and have speakers in all age groups; about 110 Indigenous languages are still spoken by older people but are endangered; words and phrases are still in use and there is community support in many parts of the country for reclamation and learning programs for many other languages which are no longer fully spoken; communities around Australia possess many of the elements required to keep Indigenous languages strong or to reclaim them. They have skilled and devoted language workers and teachers, excellent teaching materials, good documentation of languages and active community language centresmaps, colour photographs, tables, graphsaboriginal english, education, aiatsis, fatsil, language endangerment, language maintenance, language revival, language policy, language proficiency

Looks at an outline of learning and teaching of Indigenous Languages across the primary and secondary school years.mapslanguage learning, primary school education, secondary school education

Jenna Lee dissects and reconstructs colonial 'Indigenous dictionaries' and embeds the works with new cultural meaning. Long obsessed with the duality of the destructive and healing properties that fire can yield, this element has been applied to the paper in the forms of burning and mark-making. In Without Us, Lee uses charcoal to conceal the text on the page, viewing this process as a ritualistic act of reclaiming and honouring Indigenous heritage while challenging the oppressive legacies of colonialism. Lee explains in Art Guide (2022), ‘These books in particular [used to create the proposed works] are Aboriginal language dictionaries—but there’s no such thing as “Aboriginal language”. There are hundreds of languages. The dictionary just presents words, with no reference to where they came from. It was specifically published by collating compendiums from the 1920s, 30s and 40s, with the purpose to give [non-Indigenous] people pleasant sounding Aboriginal words to name children, houses and boats. And yet the first things that were taken from us was our language, children, land and water. And the reason our words were so widely written down was because [white Australians] were trying to eradicate us. They thought we were going extinct. The deeper you get into it, the darker it gets. But the purpose of my work is to take those horrible things and cast them as something beautiful.’Framed artwork