Watson, S. (2013). However, as it turned out, the shift from an array of various digital resources to a structured website was neither practically easy nor theoretically clear, and the more we developed and researched, the more complicated it became. Supported by Darwin: Paper presented at the Northern Territory Christian Schools Association, Over the Top Conference. Indigenous Language Support Knowledge production takes place as a result of negotiation between people of different backgrounds’ (Christie 2001, p. 37). Dholtji Dholtji – is an unoccupied homeland between Barrkira and Matamata. Ngoonjook, 3, 32–52. ), Giftedness from an indigenous perspective (pp. Field, P (Director) (2011). In particular, his long-term commitment over the last two decades to continue to work with Yolŋu practitioners has also enabled him access to emerging Yolŋu philosophies in regards to digital technology.Footnote 1 In fact, Kathy Guthadjaka helped inform aspects of his work in prior projects and articles.Footnote 2 Importantly, Christie and connected researchers produced a range of articles from 2004 to 2014, based on a number of large-scale digital projects which highlighted the tension between the benefits of incorporating the use of digital technology in Yolŋu intergenerational transmission knowledge practices and the inherent dangers and contradictions of databases and web-based mediums. The practical result meant that the site now ‘looked’ like many of the other sites around Yolŋu language and culture; perhaps we had succumbed to the unwise move of inscribing ‘Aboriginal taxonomies or patterns of relatedness (person–clan–language–place–totem for example) into information architecture’ (Christie 2006b, p. 290). But it was in the area of digital resources that a clear potential emerged. Dholtji Dholtji – is an unoccupied homeland between Barrkira and Matamata.Most Warramiri live on Elcho and associated Marthakal homelands outside the Miwatj region. Also, due to the increasing prevalence of Indigenous townships, and the associated lack of opportunity to visit and live ‘on country’, digital resources concerning ancestral estates and linked areas—of interactive maps and similar programmes—enable the land to function as its own database, to maintain ‘important distinctions which need to be made between groups of people in ceremonial practice, song or art’ (Christie 2007b, p. 34). Fluid ontologies for digital museums. Duarte, M., & Belarde-Lewis, M. (2015). I am thankful for the contributions of; Nola Hall, Melanie Wilkinson, Kathy McMahon, Michael Christie, John Greatorex, Margaret Miller, Betty Marrŋanyin, Meralyn Ganypurra, Yurrandjil Dhurrkay, Dorothy Gapany, Allan Maratja, Trevor van Weeren, Julie Cathcart, Ben van Gelderen, Colin Baker and all the other wonderful people who have given of themselves. Firstly, there were restrictions from influences that were eroding the ongoing work of transmission of culture and language. Their leader in the 1970s Burrumarra and others collaborated with John Cawte to record cultural knowledge in a book called ‘The Universe of the Warramiri’. Gäwa Christian School. Twenty-third edition. For the first few years, we proceeded with this template, the ‘Home’ page was a cyclical calendar (based on the beautiful poster chart designed in conjunction with Trevor van Weeren), whereupon clicking on a segment-season, you would be taken to further resources (stories, songs, plants, animals, hunting information) related to that season. Darwin: The Northern Institute, Charles Darwin University. In other words, Yolŋu ‘will learn to read databases profitably for their own purposes as they learn to write them’ (Christie 2004, p. 11). Surname Bukulatjpi. Dialect and social groupings in northeast Arnheim [i.e. Although spread out across this area in various townships, around 40–50 Warramiri members now live at Gäwa, a small, very remote homeland at the tip of Elcho Island. As all Yolŋu townships are a complicated mix of languages and clans, with traditional owners, ‘caretaker’ clans and inter-clan kinship networks all relevant, it makes any digital resource, even at a local ‘community’ level, a complex matter to resolve, and brings into question whether the finished ‘product’ will ever really be utilised in a meaningful manner. The ultimate point is that there are a number of resources and layers within each season and decisions on which area to emphasise can be negotiated with Elders and school teachers together. Who will use it, how and where?’ (Christie 2004, p. 10). Lanhupuy, W. (1988). Open Access This article is distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution, and reproduction in any medium, provided you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license, and indicate if changes were made. Correspondence to Ngoonjook, 2, 1–6. Both authors read and approved the final manuscript. Christie, M. (2009). Warramiri (N131) and Man(d)atja N116.N are Yolngu clans affiliated with Djangu N202 language and Yirritja moiety (Schebeck, 2001:16). Kathy Guthadjaka has explained this emphasis previously, when at Gäwa the young people ‘know the land and the breezes, and the water, what time the tide will be in, when it will be out, because they are learning on country, and he grows with them, by means of that learning’ (Guthadjaka 2010, p. 27). Her suggestion concerns the ‘contact zone’ where Indigenous knowledge and the techno-scientific knowledge of the management software meets not being defined as one of interaction, but of ‘intra-action’ where there is ongoing entanglement; ‘with each iteration of the design, new agencies in terms of possibilities and constraints emerge’ (van der Velden 2010, p. 12). Designing digital knowledge management tools with Aboriginal Australians. Ngoonjook, 16, 107–120. Specifically, in the area of digital design and ‘architecture’, research coming out of public displays such as museums is often relevant. Retrieved from http://www.scootle.edu.au/ec/search?accContentId=ACHASSK086. In J. Leach & L. Wilson (Eds. Digital technologies certainly fit within this paradigm, and from the school’s outset, Kathy Guthadjaka as a qualified teacher and Elder, employed new technological initiatives to engage and teach young Warramiri of their heritage and inheritance (Charles Darwin University 2006).
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