bluuebunny/crossref_metadata_2025_split huggingface dataset:
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.)
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.
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.
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.
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”.
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

SUMMARYSkin 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).
Technological Communities of Learning: A Model for the Use of New Information Technologies by Indigenous Students
Authors: Yelland Nicola , Gilbert Keith , White Nereda , Smith Jacki 
Published: August 2016

AbstractThis project was designed to enhance the academic success and profiles of Aboriginal and Torres Strait Islander students at the Queensland University of Technology (QUT) through increased proficiency and awareness of computer technology. The program attempted to establish a community of practice with technology, that focused on teaching and mentoring Aboriginal and Torres Strait Islander students by supporting their use of computer technology. Prior to this project, there was no sound base of support for encouraging the use of technology with this group of students in the university and thus they were reluctant and apprehensive about its use in their studies.Initially, we focused on the development of the students' proficiency in word processing so that they could apply their newly learned skills directly to their coursework and assessment in the specific degree that they were studying. Secondly, we introduced the students to the Internet and finally we assisted them with the location of information in the Library and from other sources. Consequently, the key notions of the project related primarily to improving the students' skills in writing, communications, and searching and accessing information.
Aboriginal Education and Culture: The Parting of the Waters?
Authors: Meyer Alan 
Published: August 2016

AbstractThis paper looks at the issue of culture and identity formation in the context of Aboriginal education. The paper provides a brief overview of traditional understandings of the word ‘culture’ before it examines current notions and the ways those understandings impact on the formation of identity. The paper concludes with a look at some of the implications of such understandings for the policy and practice of Aboriginal education.But everyone needs a home so at least you can have some place to leave which is where most folks will say you must be coming from (June Jordan, 1985 cited in Rutherford, 1990:14).
Aboriginal Student Empowerment through the Oorala Aboriginal Centre at the University of New England
Authors: le Roux Johann , Dunn Myra J. 
Published: August 2016

Our position still seems to me to be a somewhat uncertain one. There is a national ambivalence towards us. Numerically we are not very strong — just 1.6 per cent of the population; 265,000 people as counted at the 1991 Census. It could be said, however, that we get more than our share of this nation's attention. There are good and bad aspects to this. In the popular imagination, there are two basic images of Indigenous Australians: one I would term a ‘cultural’ image, that accepts us for our uniqueness, our ‘Australianness’; the other image is the ramshackle world of poverty, deprivation and hopelessness. Aboriginal and Torres Strait Islander people are the most disadvantaged group in the country. Whatever social indicator you use — health status, education, employment, contact with the law — we are at the bottom of the heap. This is such a commonplace statement of fact that it is in danger of becoming a piece of empty rhetoric.These are the views on the current position of Aboriginal disempowerment in Australian society, expressed by Lois O'Donoghue (1995: 5).
Interactions Across the Generations — Australia: Learning from Elders
Authors: Dobson Veronica , Riley Rosalie , McCormack Jeanette , Hartman Debbie 
Published: August 2016

This article is based on an interview conducted with four of the central figures in the development and operation of the Arrernte Early Childhood Project. The project works with Aboriginal families in the centre of Australia and is developing culturally appropriate curricula for children aged from three to six years, in the Arrernte language.The project stresses the need to involve grandparents, aunts, uncles and elders in the development of curricula so that the Arrernte culture can stay alive alongside other Australian cultures.
Parables in Language Maintenance
Authors: Harris Stephen 
Published: August 2016

The maintenance, or in some cases revival, of Aboriginal languages has become an important issue to Aboriginal people, and should be an important issue in Aboriginal schools if local people show concern about it. There is good reason for this concern. Predictions vary among linguists about how vulnerable Aboriginal languages are. There are about fifty Aboriginal languages spoken today. One informed estimate is that by the year 2000 a dozen of these will still be naturally reproducing themselves, that is, still spoken spontaneously by young children. Another informed estimate is that by that time only about three languages will be vigorous and spoken by children. These three are the related Yolngu languages in North East Arnhem Land, the related Western Desert languages of which Pitjantjatjara is the best known, and Kriol which is a new Aboriginal language and the largest, and growing rapidly.Our assumption that there is a best way to go about language maintenance is not supported by a well established theory that can be applied in all contexts. Even though a good deal is known about language shift there is not agreement among linguists about what causes it in different situations. For example, it is assumed that isolation would help Aboriginal languages to stay strong, and that closeness to a large town would cause an Aboriginal language to weaken under pressure from English. But linguists have pointed out that some really isolated Aboriginal communities seem to be losing their language and that the language of some groups living near towns is staying stronger. It has also been assumed that if a community has one dominant Aboriginal language then it will remain stronger than those languages in a community where there are a number of different languages in use. Again linguists have observed that that is not always the case.
Bilingual Programs with Special Reference to the Northern Territory
Authors: Lasorsa Tricia 
Published: August 2016

The main focus of this analysis will be on three programs, in particular Milingimbi, Bamyili and Yuendumu.J. Harris and J. Sandefur (1984) define bilingual education as “the use of two languages in a well	organised program”. The NT Department of Education’s Bilingual Education leaflet (1987) extends this definition to include the qualifications –
the use of two languages, one of which is English, as mediums of instruction for the same pupil population in a well organised program which encompasses part or all of the curriculum and includes the study of the history and culture associated with the mother tongue.
The Aboriginal and Islander Student in the Classroom
Authors: Phillips Virginia 
Published: August 2016

Most secondary teachers in Queensland will encounter Aboriginal and Islander students in the classroom at some time or other, and most teachers will have no experience or training to prepare them to meet the special needs of the indigenous students. Aboriginal and Islander students are, indeed, different from mainstream (or Anglo-Celtic) Australian students in their learning characteristics, their social or cultural backgrounds, existing educational disadvantagement and experience of prejudice, and their use of forms of English other than Standard Australian English (SAE). To say that all students are equal and should be treated the same way is to deny these important differences and impede the learning of Aboriginal and Islander students in the mainstream classroom.Two features of Aboriginal and Islander learning styles about which classroom teachers need to be aware are field sensitivity and external locus of control. Students described as “field sensitive” (or field dependent) are influenced by context and develop cognitive styles related to a global, or whole, approach to thinking. The introduction to learning new material, therefore, needs to take this learning style into account, if Aboriginal and Islander students are to cope with learning in a culture which is not their own. The introduction needs to be global in its approach, to enable these students to apply it to their existing knowledge. (Tutor leaflet, n.d.) Field dependent behaviours exhibited by indigenous students, according to a leaflet issued to tutors working with Aboriginal and Islander students in Townsville, include a preference for group type, co-operative learning tasks and a sensitivity to the feelings and opinions of peers, rather than an individual, competitive learning style. There is also a tendency to relate to the teacher/tutor at a highly personal level.
An Analysis of the Aboriginal Education Policy Documents of Queensland
Authors: Lasorsa Tricia 
Published: August 2016

The analysis examines how the documents approach – if at all – several different aspects of Aboriginal education as expressed in particular by Aboriginal women, the traditional educators of Aboriginal children (Gale, 1983). These aspects include:-– Aboriginal Learning Styles– Parental and Community Involvement– The Child as an Individual– Teaching Staff – Aboriginal and non-Aboriginal– Curriculum Content – Aboriginal History; Aboriginal Studies (general); Integration into Other Subjects: and Relevance of Content– Research-based Teaching– Languages– RacismMisinterpretation of Basic Aboriginal Philosophies– Resources
Chromatin remodelling and antisense-mediated up-regulation of the developmental switch gene eud-1 control predatory feeding plasticity
Authors: Serobyan Vahan , Xiao Hua , Namdeo Suryesh , Rödelsperger Christian , Sieriebriennikov Bogdan , Witte Hanh , Röseler Waltraud , Sommer Ralf J. 
Published: August 2016

AbstractPhenotypic plasticity has been suggested to act through developmental switches, but little is known about associated molecular mechanisms. In the nematode Pristionchus pacificus, the sulfatase eud-1 was identified as part of a developmental switch controlling mouth-form plasticity governing a predatory versus bacteriovorous mouth-form decision. Here we show that mutations in the conserved histone-acetyltransferase Ppa-lsy-12 and the methyl-binding-protein Ppa-mbd-2 mimic the eud-1 phenotype, resulting in the absence of one mouth-form. Mutations in both genes cause histone modification defects and reduced eud-1 expression. Surprisingly, Ppa-lsy-12 mutants also result in the down-regulation of an antisense-eud-1 RNA. eud-1 and antisense-eud-1 are co-expressed and further experiments suggest that antisense-eud-1 acts through eud-1 itself. Indeed, overexpression of the antisense-eud-1 RNA increases the eud-1-sensitive mouth-form and extends eud-1 expression. In contrast, this effect is absent in eud-1 mutants indicating that antisense-eud-1 positively regulates eud-1. Thus, chromatin remodelling and antisense-mediated up-regulation of eud-1 control feeding plasticity in Pristionchus.
Resilience of the Asian atmospheric circulation shown by Paleogene dust provenance
Authors: Licht A. , Dupont-Nivet G. , Pullen A. , Kapp P. , Abels H. A. , Lai Z. , Guo Z. , Abell J. , Giesler D. 
Published: August 2016

AbstractThe onset of modern central Asian atmospheric circulation is traditionally linked to the interplay of surface uplift of the Mongolian and Tibetan-Himalayan orogens, retreat of the Paratethys sea from central Asia and Cenozoic global cooling. Although the role of these players has not yet been unravelled, the vast dust deposits of central China support the presence of arid conditions and modern atmospheric pathways for the last 25 million years (Myr). Here, we present provenance data from older (42–33 Myr) dust deposits, at a time when the Tibetan Plateau was less developed, the Paratethys sea still present in central Asia and atmospheric pCO2 much higher. Our results show that dust sources and near-surface atmospheric circulation have changed little since at least 42 Myr. Our findings indicate that the locus of central Asian high pressures and concurrent aridity is a resilient feature only modulated by mountain building, global cooling and sea retreat.
A Hidden Portrait by Edgar Degas
Authors: Thurrowgood David , Paterson David , de Jonge Martin D. , Kirkham Robin , Thurrowgood Saul , Howard Daryl L. 
Published: August 2016

AbstractThe preservation and understanding of cultural heritage depends increasingly on in-depth chemical studies. Rapid technological advances are forging connections between scientists and arts communities, enabling revolutionary new techniques for non-invasive technical study of culturally significant, highly prized artworks. We have applied a non-invasive, rapid, high definition X-ray fluorescence (XRF) elemental mapping technique to a French Impressionist painting using a synchrotron radiation source, and show how this technology can advance scholarly art interpretation and preservation. We have obtained detailed technical understanding of a painting which could not be resolved by conventional techniques. Here we show 31.6 megapixel scanning XRF derived elemental maps and report a novel image processing methodology utilising these maps to produce a false colour representation of a “hidden” portrait by Edgar Degas. This work provides a cohesive methodology for both imaging and understanding the chemical composition of artworks, and enables scholarly understandings of cultural heritage, many of which have eluded conventional technologies. We anticipate that the outcome from this work will encourage the reassessment of some of the world’s great art treasures.