bluuebunny/crossref_metadata_2025 huggingface dataset:
Personality Assessment in a Collectivist Culture
Authors: Frewer Lynn , Bleus Anne V.
Published: August 2016

Papua New Guinea has been defined as a collectivist (as opposed to individualist) culture (Triandis et al., 1986a). The aim of this study was to examine the effects of allocentricity on a standardised personality test, the Eysenck Personality Inventory, using a sample of Papua New Guinean university students. The responses of 256 subjects were factor analysed. The 22 factors extracted in the first-order analysis were reduced to eight factors in a higher-order analysis. These eight factors were only psychologically meaningful if interpreted within the context of a collectivist society. The implications for cross-cultural personality assessment are considered.
Cognitive Therapy for Refractory Organic Mood Disorder, Depressed: A Case Study
Authors: Dyck Murray J.
Published: August 2016

This article describes the case of a 56 year old man with no previous history of psychological disorder who became depressed following neurosurgery to remove a benign subapendenoma. The patient was unresponsive to 20 months of treatment with, successively, desipramine, amitriptyline, and doxepin before showing good response to standard cognitive therapy alone. Complete remission of symptoms was achieved at 15 sessions (15 weeks) of treatment. One and five month follow-ups indicate that treatment gains were maintained.
Particulars of His Life: An Obituary for B. F. Skinner
Authors: Marai Leo
Published: August 2016

Burrhus Frederic Skinner was born on the 20th March 1904 in Susquehanna, Pennsylvania; he died on the 18th August 1990 at Auburn Hospital, Cambridge Massachussetts.

The man whose name is synonymous with behaviourism became interested in the subject through the works of the American behavioural psychologist John B. Watson and the Russian physiologist Ivan P. Pavlov. But after graduating from Hamilton College in 1926, his first interest was not psychology. He first tried his hand at fiction and poetry before eventually concluding that his talents lay elsewhere.

Skinner earned his doctorate from Harvard University in 1931 and remained at that university as a researcher until 1936, investigating the adaptive behaviour of organisms to environmental stimuli. In 1937 he joined the University of Minnesota as an Assistant Professor; it was in Minnesota that he wrote his first major work, The Behavior of Organisms (1938), in which he presented the principles of operant conditioning. In 1945 he was appointed Professor at Indiana University; there he wrote Walden Two (1948), a utopian treatment of how society might be based on learning principles--simultaneously fulfilling his earlier ambitions in the field of literature. In 1948 Skinner returned to Harvard, where he remained until his death--some 16 years past his “retirement” in 1974.
HuroCup: competition for multi-event humanoid robot
athletes
Authors: Baltes Jacky , Tu Kuo-Yang , Sadeghnejad Soroush , Anderson John
Published: August 2016

This paper describes the motivation for the development of the HuroCup
competition and follows the rule development from its inaugural competition from
2002 to 2015. The history of HuroCup is broken down into its growing phase
(2002–2006), a time of explosive growth (2007–2011), and current
times. This paper describes the main research focus of HuroCup, the multi-event
humanoid robot competition: (a) active balancing, (b) complex motion planning,
and (c) human–robot interaction and shows how the various HuroCup events
relate to those research topics. This paper concludes with some medium- and
long-term goals of the rule development for HuroCup.
Cultural Revolution as Method
Authors: Dutton Michael
Published: August 2016

This paper treats the Chinese Cultural Revolution as a means by which to open on to a more affective approach to the question of the political. It examines one piece of art-technology of that period and shows the way it intuitively worked within the fluidity of power to produce political intensity. This one technology is a microcosm of the Cultural Revolution notion of the political that was built around an attempt to channel and harness affective power towards revolutionary ends. Both because it attempts to direct the political through the affective dimension and because its methods of doing so resembled contemporary art practices, this paper opens on to the possibilities of a method based on an art rather than a science of the political.
Teaching to Difference: Working with Aboriginal and Torres Strait Islander Students in Urban Schools
Authors: Tripcony Penny
Published: August 2016

The following paper was presented to a group of teachers, curriculum advisers, school support centre personnel and review officers at a one day conference organised by the Metropolitan West Region of the Queensland Department of Education. The time allocated for this session was 35 minutes. I therefore decided to focus on what I consider to be the two major barriers to Aboriginal and Torres Strait Islander student participation in schooling: recognition and valuing by teachers of children's identity and language. For other factors contributing to children's participation, such as curriculum relevance, parent/community involvement in decision-making, I provided participants with handouts which I had developed during the past four years or so.
Building Bridges Between Aboriginal and Western Mathematics
Authors: Bucknall Gwen
Published: August 2016

The focus of this paper is on how teachers can recognise and build on the mathematical knowledge Aboriginal students utilise outside the classroom. It also examines the importance of providing experiences and strategies in which students gain meaning and develop the appropriate language that enables them to extend their skills in Western mathematics.
The Learner-Lead Curriculum in Aboriginal Schools
Authors: Roberts Tamsin
Published: August 2016

My students live in three remote Aboriginal community. It is my job to teach them English and the other Primary school subjects. My aim is to produce bi-lingual and bi-cultural individuals. By giving them the ways and means to access white Australian society, they are more able to make an informed decision about the life-style they want and feel confident to interact with white Australia. Many students rarely do more than one or two years at the high school in Alice Springs so there primary education is very important. Students from remote communities rarely do well academically.
Visual Problems in Isolated Remote Communities
Authors: Tourky Afaf
Published: August 2016

In the more remote and isolated communities, teachers require greater self sufficiency in their knowledge base about the many factors that impact on child learning. Sensory impairment is one such factor and it is essential that teachers be alert to the possibility of undetected impairment.
Culture and Learning: A Divisive Link
Authors: Gibson Stephen
Published: August 2016

Among the many controversies associated with learning styles, perhaps the most explosive is the relationship being explored by researchers between learning style and cultural background.
The Electronic Workshop
Authors: Calder Alan , Kruger Leanne
Published: August 2016

Courseware delivery for the Remote Area Teacher Education Program (RATEP) began in 1991, a year in which the Cairns College of TAFE successfully employed multimedia technology and interactive learning materials at both Aurukun and Hopevale communities.
Mathematics and Aboriginality
Authors: Potter Catherine
Published: August 2016

Since first coming to the Northern Territory in 1982 I have spent much time in Aboriginal Education in many different roles. Remote school Principal. Batchelor College lecturer and Centre of Aboriginal and Islander Studies Maths lecturer to name a few. I would like to share with you some of my findings over this time.
Dhangum Djorra'wuy Dhäwu: A Brief History of Writing in Aboriginal Languages
Authors: Gale Mary-Anne
Published: August 2016

Since leaving ‘the bush’ I have been continually surprised at the ignorance that still exists about Aboriginal people and their languages. When people chat to me, and it is revealed that I used to work in Aboriginal schools in the Northern Territory, they say things like “Do you speak Aboriginal then?… Maybe you could make a sign for us saying ‘Welcome to our Kindergarten’ in Aboriginal?” I then have to explain that there are many, many different Aboriginal languages, not just one, and to say or write such things in any one of these languages requires a lot more than a mere literal translation. When I began doing research on the topic of writing in Aboriginal languages. I was again surprised at the sorts of comments people made to me. Comments like “How can you do research on writing in Aboriginal languages: I thought the Aborigines didn't even have an alphabet!”
Evaluation Guidelines for Aboriginal Studies Courses
Authors: Catchpole M.
Published: August 2016

A number of issues critical to Aboriginal Studies Courses are extrapolated from the literature. These issues are expressed as questions important for evaluators of Aboriginal Studies Courses to ask. They may also be seen as guidelines for the construction of Aboriginal Studies Courses. In conclusion, a summary of the developed guidelines is presented.
Today's Special Guest Star: Aboriginal Studies!
Authors: Sisley M.
Published: August 2016

It is a western New South Wales High School with strong winter sunshine filling the classroom. The teacher moves nervously in from the brick corridor with its interchangable Education Department prints, and stands just inside the door.
Listening to What People Have to Say About Mathematics: Primary Mathematics and the Thoughts of One Murri Student
Authors: Howard Peter
Published: August 2016

The purpose of this paper is to report on the progress of a study undertaken in North West New South Wales which investigated the views held by parents, students and teachers towards the learning of mathematics in Years 5 and 6. The study involved Aboriginal and non-Aboriginal people being interviewed within their community. This paper presents a background to the study, some comment on how the study was implemented and an initial analysis of the views held by one Murri student.
The Development of Aboriginal Education
Authors: Hansen C.K.
Published: August 2016

Over the past 15 years the voice of protest in Australia has come to be linked synonymously with the black Australian. The nation’s indigenous people have progressively united and, in the strength of unity and growth of support for their claims, have met increasingly resistant Federal and State governments. Unfortunately, the “land rights” issue has dominated the public Aboriginal doctrine, preventing white Australians from being exposed to and appreciating the other important needs and opinions Aboriginal people have.

One of these needs is an education system sympathetic to: past, failed attempts at educating indigenous people; the importance of Aboriginal culture as a socio-cultural identifier and educational issue; and the needs Aboriginal children have in terms of curriculum and pedagogy. These fundamental elements are the counterpoints from which any study of the development of Aboriginal education, within Australia, must proceed.
The Importance of Local Aboriginal History in School Curriculum
Authors: Ramsland John
Published: August 2016

I would like to focus on the history and culture of the Aboriginal people in the Manning Valley of New South Wales to show how material that is localised in nature can be used in a school program of studies. Such material helps to reveal the local or regional nature of Aboriginal culture, as well as aspects that are related to the whole of Australia. The common factors of Aboriginal culture have tended to have been over emphasised in the past and little mention has been made of the local or regional scene.
Aboriginalisation Implies Empowerment and Disempowerment
Authors: McTaggart Robin
Published: August 2016

In some people’s minds, the Aboriginalisation of education means placing Aboriginal teachers in community schools and training these Aboriginal teachers to teach and to conduct the school in the ways Westeners once did. That objective is as wrong-headed as it is racist.

The Aboriginalisation of education in each community can only mean the development of an Aboriginal pedagogy if it is to address the perennially documented failings (for example, McConnochie and Harker, 1985; Folds, 1987; Lanhupuy, 1987) of Western schools in the education of Aboriginal people. In this view, Aboriginal people will determine appropriate subject matters for curriculum, ways of teaching, ways of organising the social context of learning, and ways of structuring the relationship between school, community, and the State. That is, the institutionalisation of education will be contested primarily among Aboriginal views of the ways in which education can be coopted for Aboriginal purposes. Anything short of Aboriginalisation of pedagogy in this manifold sense runs the risk of enshrining forever the roles Western education has consistently and persistently used for the practices of cultural imperialism, political domination, and territorial colonisation.
Structures of Discourse : Some implications for teachers of Aboriginal children
Authors: Gledhill Ruth
Published: August 2016

The English language differs from others both in the patterns and the sociolinguistic conventions of its discourse. This paper uses forms of greeting as a specific reference as to how crosscultural communication can break down when Aboriginal people and
English speakers interact.

Since children often rely on the spoken word as a basis for writing, and Aboriginal children rarely learn to write successfully in English, referring to the structure of Aboriginal languages offers a possible explanation of one contributive factor to this
inability.
Aboriginal World View in the Educational Context
Authors: Parish David
Published: August 2016

The literature on Aboriginal education holds few references to the presence and effect of Aboriginal world view. This brief paper examines some of the literature that does address this critical element and makes a plea for all educators working in bicultural environments to gain the appropriate understandings. Where schools and educators indicate the presence of such understanding the levels of attendance and thus the effectiveness of the programs provided will probably be enhanced. Without the understanding, and even with the best will in the world, much effort will be wasted.
The Changing Face of Aboriginal Bilingual Education in the Northern Territory: A 1990 Update
Authors: Harris Stephen , Jones Peter
Published: August 2016

Bilingual education was introduced by a new Federal Labour Government in 1973 when the Northern Territory was still a Commonwealth Territory governed from Canberra.
Hearing Loss in Aboriginal Children
Authors: Clarke Michele
Published: August 2016

I have a particular interest in the topic of hearing impairment within this human development unit of study and specifically I have a concern for the hearing loss of the Aboriginal child at school. The content of this assignment firstly will address the major characteristics associated with hearing impairment and then the condition specific to the Aboriginal community. The second part of this essay will explore the implications in relation to the child, the classroom, the teacher and the community setting.
Aboriginal Children Want to Learn ‘Good School Work’
Authors: Gutman Dasia Black
Published: August 2016

The study sets out to find out urban Aboriginal children's views of schools and teachers, particularly the things they enjoy and find valuable in their schooling experience and their ideas on what changes they would like to see. Literature indicates that whilst, on the one hand, Aboriginal parents and communities increasingly “want to help my children do better at school” (de Lacy, 1985, p..282), on the other hand very few succeed, especially once they have entered high school. A study by Goodnow and Burns (1985) has shown that primary school children are very discriminating judges of what helps them learn. Thus finding out what Aboriginal children actually say about their school experience may help educators to interpret their behaviour in the school setting more accurately and consequently to communicate with them more effectively. In the fairly extensive literature on Aboriginal children's education a number of relevant themes recur. One is the importance of personal relationships in Aboriginal children's learning. Affiliation is the basis of traditional Aboriginal relationships with individuality of the person secondary to the close knit family group. This is expressed as concern with affectionate relations in Aboriginal children's interactions with teachers and peers. It relates to what Honeyman (1986) calls traditional Aboriginal society's “humane teaching”, where education was through guidance rather than direct instruction. Another theme is the unpredictability of educational outcomes for Aboriginal students, particularly the nature of the acquisition of English literacy. “It is the most puzzling yet most debilitating characteristic of Aboriginal education to be recognised in recent times.” (Willmot, 1989, p.10) There are contradictory findings on Aboriginal adolescents' attitudes to school. Jordan (1984) in her South Australian study found that Aboriginal students had a “positive view of schooling and school personnel” (p.289).
Manual Arts Programs and Graphics Teaching in Aboriginal/Torres Strait Islander High Schools and Secondary Departments in North Queensland
Authors: McGarvie N.
Published: August 2016

These schools are generally grouped together for practical and geographical purposes, although they cover a broad spectrum from remote Community Primary Schools with Secondary Departments catering for Years 8, 9, and 10, through Aboriginal/Islander Community High Schools to Secondary Departments or High Schools in relatively remote country areas with a significant proportion of Aboriginal or Islander students. Schools included are: Aurukun, Kowanyama, Doomadgee, Mornington Island, Yarrabah, Palm Island, Thursday Island, Bamaga, Weipa North and Normanton.
“Woolah” Overseas
Authors: Haydock A. , Miller K.
Published: August 2016

“Woolah” means “Hurray – Well done” in the language of the Aboriginal people of the south-west of Western Australia and is the title of the magazine published by the Aboriginal students at the Kewdale Senior High School and of the program that focuses on the magazine’s production.

The aptness of this title has been demonstrated by the students in their latest endeavour, a study tour to Bali, planned and financed by the group. It all started this way :-

In third term 1980, at the conclusion of their Social Studies program and study of various cultures around the world, student discussion centred on how much they would like to travel and see the world for themselves. Their thinking was wishful, centring on the fact that such trips were far out of their reach, in fact impossible to attain.

These were “fightin’ words” to the teachers and after much discussion we all made a commitment to travel to South-East Asia in 1981. This commitment had three thrusts –
I Made It – How I Got Through College
Authors: Paron D.
Published: August 2016

Well, to begin with, I wasn’t accepted into teacher’s college because of the grades I scored in the Higher School Certificate. In point of fact, I failed this examination miserably. I’ve always had a great fear of examinations and as a result of this I’d usually do poorly.

Before I was accepted into teacher’s college, I had to write an essay on a topic of my choice. This in turn was followed by an interview at the college. I would not have graduated from college this year if I had not been supported by the Aboriginal Study Grant, because my family just couldn’t give me this financial support over the three years.

I’ve always had the ‘dream’ of becoming a school teacher. I come from a large family and have had children around me constantly. I love spending time with children because they’re so innocent. I enjoy watching them as they gradually take one step at a time and come to learn about life and what it’s all about.

When I was a child I would play ‘schools’. You couldn’t have guessed but I was always the school teacher and my sister and cousins would be the children in my class. I’d never really thought of pursuing any other career but a teacher’s.

I worked through my college years because I had no choice! I came to realise that if I was to succeed, I had to put a great deal of effort into these three years and it didn’t take me very long to reach this conclusion.
The Home School
Authors: Hall L.
Published: August 2016

With regard to the editorial in the October/November 1981 issue of The Aboriginal Child at School concerning successful approaches to the education of Aboriginal children, I thought it may be of some interest to readers of the journal (especially those teachers transferring to schools serving significant numbers of Aboriginal students) to read about The Home School’s approach to education. This approach does not cater for any special needs of Aboriginal (and Islander) students – indeed all of its students are treated and taught in the same way – but for some reason Aboriginal children appear to be happy at this school, want to continue their education there next year and/or in years to come, and are generally motivated enough to achieve at least a pass level in most of their subjects.

The Home School is a small, non-denominational, private, secondary boarding school and it has had fifteen students of Aboriginal descent enrolled as full boarders since 1978. They have mostly come from Aurukun, Laura and Mornington Island, and a grant from the Commonwealth Government covers their school fees. Eight of the 1981 Aboriginal students intend to return to this school in 1982, two of them to do Year 12 and four to do Year 11. All of these students are quite definite and enthusiastic about returning in 1982, which, in itself, is a success story, especially as many of them have been ‘cast-offs’ from the large state secondary schools in the local area. Either they had been truanting (in one case two girls had been at a local hostel for eight weeks before the hostel management found out that the girls had never attended the high school in which they had been enrolled) or they had been problem students and The Home School had been approached as a last chance for their successful education. (One boy who had been expelled from one of the local state secondary schools gave, a year later, The Home School’s major speech at the annual Speech Night, and a very impressive speech it is reported to have been.)
A School is People : Developing Home/School Relationships
Authors: Catchpole M.
Published: August 2016

In 1975 I was appointed to the infants section of a primary school in a Brisbane suburb with a population consisting mainly of:
Developing Aboriginal Community Involvement in Education
Authors: Beasley J.
Published: August 2016

Most Aboriginal communities in Australia have been provided with government schools, built, staffed and organized by government departments. As with mission schools, the motivation for schooling has largely come from outside the community itself, though often with tacit community support. Although formal ‘Western’ schooling fits uncomfortably with the values of a hunter-gatherer society, in most cases schools have adapted very little to the special environment of an Aboriginal community. Not surprisingly, both achievement and attendance are often poor. Attempts to vary programs, as in bilingual education, and to augment the staff of these schools with Aboriginal teacher aides (teaching assistants), have not altered this situation greatly, though this does not negate the worth of these initiatives.

One of the many possible reasons for this predicament is the lack of community control over what happens in its school. In many cases this is almost absolute, duplicating the lack of control over land, law, health services and many other aspects of life. For this reason, schools have been seen by some authors as one of the more direct agents of cultural change, acting to assimilate Aboriginal people into white society with a community that functions as a ‘total’ institution. The natural resistance of Aboriginal people to this process is likely to have profound implications for Aboriginal community schools.
Outstation Education : Western Desert Style
Authors: Coutts N.
Published: August 2016

Papunya settlement is located some 250km west of Alice Springs on the Haasts Bluff Aboriginal Reserve. Originally commenced in 1958 as an alternative for the growing numbers of people living at the old Finke River Mission ration depot of Haasts Bluff, it became the centre of the Luritja language group. These people were traditionally Mayutjara, Ngalia or Pintupi. There are some other languages spoken at Papunya but this is almost exclusively by adults who have married into the Luritja group. A large number of traditional Pintupi people who have lived at or near Papunya are now located on what are known as the Western Outstations.
Work-Experience Programs – Jigalong
Authors: O’Keefe E.A.
Published: August 2016

Jigalong is an Aboriginal Community some 180 kilometres by road from the large mining centre of Newman in Western Australia’s Pilbara area. Originally an Apostolic Church mission, it is now an incorporated Aboriginal Community. The Community owns and operates a cattle station which is a large employer of workers from the Community. Nearby stations also employ Jigalong people as workers. The Community is made up of about 350 people who originally came from the Western Desert Region of Western Australia.

I am in my second year of teaching at Jigalong. During this time I have attempted to establish a program which suits 14 to 18 year-old boys and is designed to help these boys find work in the local pastoral industry. It is hoped that some of the ideas developed in this article will be of interest to others when they find themselves posted to a remote Aboriginal community.
Human Resource Development in Aboriginal Schools
Authors: Deslandes C.S.
Published: August 2016

A Human Resource Development Program is badly needed for Aboriginal schools - a program that is going to -

•

cater for all groups of people connected with the school;

•

allow for real and consistent participant decision making about priorities and programs;

•

be developmental in its structure.

I propose the following model as a program that can achieve more fully Human Resource Development than is currently happening.
Helping Aboriginal Students to Understand Mathematics and Science Concepts
Authors: Hastie R.M. , Treagust D.F.
Published: August 2016

Teachers of Aboriginal children in Australia often have the problem of adapting or modifying curriculum materials which have been developed to meet the needs of the average white Australian/European child. For science and mathematics teachers especially, we believe that appropriate adaptation is essential to ensure that Aboriginal children are better able to comprehend the concepts involved. Many of these concepts at the primary school level involve some aspect of conserving quantities. For example, take a simple experiment where a child is asked to find out whether or not aluminium foil sinks in water. Its flotation, of course, is dependent on shape. The child may roll the aluminium foil into a ball, or flatten it out, and place it in the water. What happens can be observed and discussed and reported. But what if the child thinks this aluminium foil has some unexplainable properties? Maybe it not only changes shape but also its weight! Certainly, on the surface this may appear to be a typical case of nonconservation of weight, but perhaps this is a direct consequence of working with unusual materials and is not a true indicator of mental development!
Computers and Aboriginal Literacy
Authors: Darvall K.
Published: August 2016

Kids love computers. Computers are not seen as work but rather, games.

I believe this to be true for most children. The exception would be the young computer buffs who become hooked on computer technology, and even for these computer buffs, it is probably still a game.

Computer technology has become a fact of everyday life. We‘re all affected by computer technology. With this in mind, I believe it is essential that all children become familiar with computers, with regular ‘hands on’ experience. With the right selection of software, schools can incorporate computer-assisted learning across the curriculum. The experiences children have now with computers can lead to a variety of job opportunities in future years.
My Philosophy of Aboriginal Education
Authors: Honeyman K.
Published: August 2016

This definition of Reeonstructionism has been written from a Western point of view. However, with modification, the philosophy of Reeonstructionism can easily be adopted as my philosophy of Aboriginal Education.

Firstly, Brameld states that ‘Reeonstructionism commits itself to a building of a new culture’. In analysing the statement it can be said that Aboriginal culture and Western culture must form a new culture through the bonding of each culture. However, it must be noted that each culture will retain its values, customs and traditions, but must readily accept and try to understand the values, customs and traditions of the alternate culture. The result will be a new cultural group.
Liaising between teacher/parent/child
Authors: Kemp D.
Published: August 2016

This role is vital to the teacher aide because it helps him/ her to develop a good relationship with teacher, parent and child. This way parents can take an interest in their child’s education. Their attitude towards teachers would be much more pleasant and understanding. Parents would be aware of their responsibilities
both in the school and at home. It would help the child to recognise his/her good and bad points, how to get on well with other children in the classroom and around the community, and last but importantly, to cope with society.
Survey of Aboriginal Parents in Darwin
Authors: Wunungmurra Djuwandayngu
Published: August 2016

Aboriginal people from various communities come into urban centres and take up permanent residence. They then enrol their school age children at urban schools, the same as other parents of different backgrounds.
Utilizing a Research Project as a Teaching/Learning Strategy : The Joys and Fears of Childhood
Authors: Searle Alison
Published: August 2016

In Semester 2, 1986, a group of 2nd year Aboriginal and Islander Diploma of Teaching (AITEP-ECE) students embarked on a research project, designed to be a learning experience, which could generate further understandings of concepts within Child Development, Child Learning and Sociology. The project focused on the child within the five to eight year age bracket.
The Balga Venture
Authors: Kerr W.
Published: August 2016

Balga Senior High School is located in the Perth suburb of Balga and draws many of its students from surrounding areas which are made up of Homeswest flats or Homeswest Housing Estates. Many of the students who attend Balga Senior High are from low income single parent families and as such the school is mindful of the
program it offers. Out of a school population of about 900, seventy would be Aboriginal. The reasons behind the initial move to appoint a teacher with special responsibility to Aboriginal students to Balga Senior High School can probably be traced back to 1984, when Aboriginal parents in the Balga area expressed concern about current
education trends and their implications for their children.
Aborigines’ Co-operative Nature Can Affect School Performance
Authors: Jenkings Patricia
Published: August 2016

The co-operative nature of Aborigines can adversely affect their ability to succeed in a competitive schooling system. This can be substantiated by an historical study of various native groups.

Essentially, the competitive learning processes involve a participant consciously persisting in attempts to achieve superiority, i.e., a better relative position with regard to the goal than an opponent can achieve (Owens, 1982, p.l), while the co-operative form of learning involves students interacting to achieve a mutually shared goal. It is not the aim of this work, however, to conclude on the merits of each of these educational instruments. Nevertheless the defence of the competitive system of learning in relation to Aborigines cannot be upheld on inherited or genetic grounds. As a result, most of the arguments that follow discuss the inadequacies of our present competitive system and its inability to cope with cultures that are dependent on co-operative means of behaviour.
Aboriginal Studies : A Beginning at Mt Druitt High
Authors: Kurtz Stephen
Published: August 2016

In 1988 Mt Druitt High will begin an elective course in Aboriginal Studies. The process for development for this course has taken two years and was on the basis that this course could only get off the ground if it had the full support and involvement of both the Aboriginal and non-Aboriginal students and community members.

In 1986 the 32 Aboriginal students enrolled at the school formed a club and called themselves the Dharruk Koories (Mt Druitt is in the suburb of Dharruk, which was named after the Aboriginal tribe that originally inhabited the area). The group met weekly with me and the school community worker and quickly formed a list of aims.
Action Research - A Valuable Teaching/Learning Strategy
Authors: Searle Alison
Published: August 2016

This article is a follow-up to “Utilizing a Research Project as a Teaching/Learning Strategy : The Joys and Fears of Childhood” which appeared in Vol.15 No.3, 1987. In both projects the students contributed significantly.

In Semester II, 1987, a group of Aboriginal and Islander students in their second year of the Diploma of Teaching (ECE) at James Cook University conducted an action research project entitled “Cross-cultural Perspectives on Children’s Friendships in Middle Childhood”.
Establishing Positive Learning Environments for Aboriginal and Islander Children in the Earliest Years of Schooling
Authors: Kale Joan
Published: August 2016

There is little doubt that the most effective teacher of Aboriginal and Islander children would be a person from the community in which the children live, or at least one who shares many of their life-ways. However, until Aboriginal and Islander children have access to teachers from their own cultural groups, it is important that what has been learned about how best to provoke a learning environment for them is readily available.
Negotiating Curriculum with Seven Year Olds
Authors: Sands G.
Published: August 2016

This paper is concerned with the notion of negotiating curriculum with an infants class in the environmental studies area. It explains the process the children went through and then discusses child and teacher roles within the program, evaluation of the program and the assumptions underlying the concept of negotiation and collaboration.
Predictors of community-associated Staphylococcus aureus, methicillin-resistant and methicillin-susceptible Staphylococcus aureus skin and soft tissue infections in primary-care settings
Authors: LEE G. C. , HALL R. G. , BOYD N. K. , DALLAS S. D. , DU L. C. , TREVIÑO L. B. , RETZLOFF C. , TREVIÑO S. B. , LAWSON K. A. , WILSON J. P. , OLSEN R. J. , WANG Y. , FREI C. R.
Published: August 2016

Skin and soft tissue infections (SSTIs) due to Staphylococcus aureus have become increasingly common in the outpatient setting; however, risk factors for differentiating methicillin-resistant S. aureus (MRSA) and methicillin-susceptible S. aureus (MSSA) SSTIs are needed to better inform antibiotic treatment decisions. We performed a case-case-control study within 14 primary-care clinics in South Texas from 2007 to 2015. Overall, 325 patients [S. aureus SSTI cases (case group 1, n = 175); MRSA SSTI cases (case group 2, n = 115); MSSA SSTI cases (case group 3, n = 60); uninfected control group (control, n = 150)] were evaluated. Each case group was compared to the control group, and then qualitatively contrasted to identify unique risk factors associated with S. aureus, MRSA, and MSSA SSTIs. Overall, prior SSTIs [adjusted odds ratio (aOR) 7·60, 95% confidence interval (CI) 3·31–17·45], male gender (aOR 1·74, 95% CI 1·06–2·85), and absence of healthcare occupation status (aOR 0·14, 95% CI 0·03–0·68) were independently associated with S. aureus SSTIs. The only unique risk factor for community-associated (CA)-MRSA SSTIs was a high body weight (⩾110 kg) (aOR 2·03, 95% CI 1·01–4·09).
Disturbances and Dislocations: Understanding Teaching and Learning Experiences in Australian Aboriginal Music
Authors: Mackinlay Elizabeth
Published: August 2016

One of the biggest debates in Australian Indigenous
education today revolves around the many contested and
competing ways of knowing by and about Indigenous cultures
and the representation of Indigenous knowledges. Using
Bakhtin's theories of dialogue and voice, my concern in
this paper is to explore the polyphonic nature of power
relations, performance roles and pedagogical texts in the
context of teaching and learning Indigenous Australian
women's music and dance. In this discussion, I will focus
on my experiences as a lecturer in the Aboriginal and
Torres Strait Islander Studies Unit at the University of
Queensland and my involvement in this educational setting
with contemporary Indigenous performer Samantha Chalmers.
Like a field experience, the performance classroom will be
examined as a potential site for disturbing and dislocating
dominant modes of representation of Indigenous women's
performance through the construction, mediation and
negotiation of Indigenous knowledge from and between both
non-Indigenous and Indigenous voices.
Family, Friends and Teachers: Why Indigenous Students Stay at or Leave School
Authors: Howard Damien
Published: August 2016

This paper considers the comments made Indigenous adults
returning to school about their earlier experiences at
school. They were written by Indigenous people who have
chosen to return to education in the Northern Territory
after leaving school early. They reflect the variety of
factors which contributed to their motivation to stay at
school when younger, or to leave school early.
Fifty-two (52) Indigenous students wrote comments on
their earlier school experiences. They came from all around
Australia and ranged in age from late teens to early
forties. What they experienced at different places and at
different times was remarkably similar. It would seem overt
discrimination was more prominent in times past and has
become more subtle in recent times.
Analysis of the Aboriginal Education Policy (New South Wales Department of School Education, 1996)
Authors: Hogan Jessica
Published: August 2016

The Aboriginal Education Policy (AEP) (New South Wales
Department of School Education [NSW DSE], 1996) attempts to
create a holistic approach to Aboriginal education for all
students. This is done through emphasis on Aboriginal
community involvement and incorporating Aboriginal content
and perspectives in all stages of schooling. The policy is
based on principles which express Aboriginal students'
entitlement to the opportunities and understandings which
come from education (NSW DSE, 1996: 8). The assumptions and
values of the NSW DSE are shown by the emphasis placed on
particular aspects of Aboriginal education. The practical
impUcations of this policy are that teachers need to become
more aware of Indigenous issues, and develop empathy for
the past and continuing effects of colonisation.
Literacy and Numeracy - How Does Music Fit into the Equation?
Authors: Smith Robert G.
Published: August 2016

Certainly in the past, and arguably continuing into the
present, music education in schools has been and is often
perceived as the exclusive domain of the so-called
‘talented and able’ with a distinct bias towards middle
class West-centric society. Yet we are constantly reminded
that education ought to address issues of inclusivity,
access and equity for students, no matter what their
background or history (Smith, 1995). In fact effective
music education experiences often provide another means of
access to learning areas such as language or maths for
children excluded by their apparent lack of literacy or
numeracy skills (Campbell, 2000).
A Case for Incorporating Aboriginal Perspectives in Education
Authors: Morgan Douglas , Slade Malcolm
Published: August 2016

In general, education in Australia is dominated by an out-of-date worldview that encourages fragmentation and actively excludes the philosophical views of its Aboriginal Australian students. Despite growing support for the principles and practice of equal opportunity and multi-culturalism, for Aboriginal Australians to benefit from education they are left with little choice but to participate in teaching programs that devalue or ignore their cultural identity. To meet the needs of students, education must undergo a philosophical transformation that makes the structure and content of academic programs more culturally sensitive and flexible. All students need to develop cross-cultural skills, including ways of thinking in terms of interconnectedness and cultural relativity within the dominant culture. Students need to be prepared to work within differing cultural paradigms and to have an understanding of the philosophical diversity of Australia's cultural context.
Aboriginal Education in Urban Secondary Schools: Educating the Educators
Authors: Jude Sue
Published: August 2016

This paper discusses the importance of examining the behaviours of non-Aboriginal educators, rather than Aboriginal students, when attempting to evaluate the performance of Aboriginal students in urban secondary schools. It acknowledges that endemic problems exist and that the perceptions and actions of non-Aboriginal educators may be contributing factors. The paper considers some established discourse in this area and refers to two specific programs which commenced operation in a Darwin secondary school in 1994, and in which the author was directly involved.
Towards Reconciliation: Teaching Gender and Music in the Context of Indigenous Australian Women's Performance
Authors: Mackinlay Elizabeth
Published: August 2016

This paper addresses issues related to the conflicting paradigms of Western systems of knowledge and Indigenous systems of knowledge within the context of teaching about gender and music in Indigenous Australian women's performance practice. I will first describe the subject which I am currently teaching at the University of Queensland. I will then discuss the theoretical concerns related to teaching about gender and music in terms of the differences between Western and Indigenous ways of knowing about these concepts. I will then examine the conflicts which arise in the context of teaching Indigenous studies within a non-Indigenous framework. Finally, conclusions will be drawn in regard to the reconciling the differences between Indigenous and non-Indigenous ways of knowing and the implications for teaching this type of curriculum on an international scale.
Tiwi Culture Must Be at the Centre: An Analysis and Synthesis of Tiwi Views on Education
Authors: Frawley Jack
Published: August 2016

Tiwi educators (Tungatalum, 1991; Pilakui, 1991; Tipiloura, 1992; Tiparui, 1992; Munkara, 1992; Orsto, 1993) have raised issues of concern regarding educational operations, curriculum design and the educational structure of community education. These educators are writing in a context vastly different to their grandparents and parents, where a number of critical events have influenced, and are still influencing the social, political, spiritual and economical lives of Tiwi community members. Through their analysis of the current educational system they have isolated a number of issues and have suggested alternatives to the current structure. Language and culture appear as the greatest concern to these educators and the maintenance of both emerge as a priority. They also state that community education programs do not adequately address the importance of Tiwi culture as the foundation of education, and the powerful role that community members and Tiwi teachers should play in determining the direction of education. From Tiwi educators' collective concerns, an alternative model has been constructed and salient issues are discussed. The model is certainly not seen as an answer to Tiwi educators' collective concerns, but it presents an alternative to the current Muruntawi dominated system.
Aborigines and Torres Strait Islanders and Equitable Educational Outcomes: A Focus on How School and Society Maintain Misconceptions
Authors: Ionn Mark A.
Published: August 2016

Since colonisation, Aborigines and Torres Strait Islanders have been compartmentalised by white society in many facets in their lives. This paper focuses on education, detailing problems faced by Aborigines and Torres Strait Islanders. Participation of Aborigines and Torres Strait Islanders in formal education (including post-compulsory) has been very low compared to other Australians, thus upward social mobility has not dramatically changed. In both health and welfare, Aborigines and Torres Strait Islanders are still highly disadvantaged in society (Keen, 1988). The current federal government proclaims itself the champion of social justice and equity, yet these issues remain at the forefront of indigenous problems. Major questions have to be asked about how Aborigines and Torres Strait Islanders consider the relevance of schooling, the way they learn, how they are taughtandby whom. Moreover, what is an appropriate mix of cultural preservation and education and training to ‘fit in’ with a capitalistic society? Is this the same for all indigenous groups in Australia, considering the diverse range of urban and rural groups?
Sport and Aboriginal Culture in the Ngaanyatjarra Lands
Authors: Grimley Stuart
Published: August 2016

The purpose of this paper is to discuss how sport has come to co-exist with Aboriginal culture, and the changes that have been forthcoming from this union over the years. To assist in collating some data on this subject, a survey was conducted with a number of teachers (12) in the ‘Lands’ schools [see Appendix] and the results were compared to what little literature was available on this particular topic.
Controversial and Difficult Issues in Aboriginal Teacher Education – Some Western Educators' Views of Aboriginal Teacher Training
Authors: Buckley Paul
Published: August 2016

The interviews and discussions which are the main focus of this paper were conducted with five experienced teachers involved with Aboriginal education in remote rural schools in the Northern Territory – the minimum experience being five continuous years and the most being 15 years. Although the teachers have had greater experience working in the southern regions of the Northern Territory, many have experience in the Top End, interstate or overseas experience in indigenous and special education. As all ofthe teachers are stationed in the Northern Territory and all are currently teaching or supporting teachers in remote Aboriginal schools, the discussions regarding Aboriginal teacher training specifically concerned courses offered by Batchelor College and predominantly by the Remote Access Teacher Education Course (RATE).
Indigenous Australian Perspectives in Teaching at The University of Queensland
Authors: Lampert Jo
Published: August 2016

The goals of the National Aboriginal and Torres Strait Islander Education Policy (AEP), the recommendations of the Royal Commission into Aboriginal Deaths in Custody and the broader implications of the High Court's Native Title decision place considerable pressure on the higher education system to move rapidly to achieve equity in access, participation and outcomes for Indigenous Australians and non-Indigenous Australians.