Plugged in: Remote Australian Indigenous Youth and Digital Culture

Abstract

, CAEPR has operated as an academic unit within the Research School of Social Sciences in the ANU's College of Arts and Social Sciences. The Centre is funded from a variety of sources including the ANU, Australian Research Council, industry and philanthropic partners, the Department of Families, Housing, Community Services and Indigenous Affairs, and State and Territory governments. CAEPR's principal objective is to undertake high-quality, independent research that will assist in furthering the social and economic development and empowerment of Aboriginal and Torres Strait Islander people throughout Australia. Its aim is combine academic and teaching excellence on Indigenous economic and social development and public policy with realism, objectivity and relevance. CAEPR is currently Australia's major social science research centre focusing on Indigenous economic and social policy from a national perspective. The Centre's publications, which include the CAEPR Working Paper series established in 1999, aim to report on Indigenous circumstance, inform public debate, examine government policy, and influence policy formulation.

Digital Realities of Indigenous Language Revitalization: A Look at Hawaiian Language Technology in the Modern World

“…However, studies have highlighted the positive aspects of technological use in Indigenous communities, including the new opportunities to archive, preserve, document, revitalize and maintain Indigenous languages (Carpenter et al, 2016;Dyson et al, 2007;Galla, 2009Galla, , 2016. Indigenous youth have increasingly become active users of digital technology and producers of digital media in an effort to archive, promote, document, and learn their Indigenous languages (see Carew, Green, Kral, Nordlinger, & Singer, 2015;Cru, 2015;Kral, 2010Kral, , 2011Kral, , 2012Rice, Haynes, Royce, & Thompson, 2016;Ryan, 2016;Wyman, McCarty, & Nicholas, 2014). However, as Featherstone (2013) notes, providing access to technology, the Internet, and opportunities to engage with new technologies will not lessen or solve the digital divide (within communities, between communities and with the outside world) without an understanding of how technology is adapted, adopted, developed, promoted, or abandoned.…”

Kaya wandjoo ngala Noongarpedia – Welcome to our Noongarpedia

“…As Kral (2010) notes, new technologies are opening up Indigenous people's social and cultural networks through the use of social networking platforms like Facebook, Twitter, Instagram, and YouTube. Corn (2013) confirms this national uptake of use of platforms such as Facebook by Indigenous Australians.…”

“…In this space, Indigenous young people enter adulthood as bilingual, bicultural beings, drawing on the language and culture transmitted by their elders, but also transforming it. They choose to participate because the cultural production roles are in the domains of knowledge that matter to them -culture, arts, country, and new technologies -all within a framework of social relatedness (Kral, 2010). Slater's (2010) description of this process of digital production in Aurukun offers a sense of how Indigenous young people move from passive consumer of global culture to active producer of distinctly (but nonetheless reconfigured) Indigenous forms of knowledge.…”

Examining the Potential Use of the Collaborative-Geomatics Informatics Tool to Foster Intergenerational Transfer of Knowledge in a Remote First Nation Community

“…The use of the technologies with the traditional activities provided students with a practical example of how the technology and activities can be used in real life situations, and how Western technology can be used with Indigenous culture in a complementary way (Aikenhead, 1997;Dyson, 2003;Kral, 2010;Robbins, 2003;Wattchow, 2001).…”