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.

Since the mid 1970s (cf. Mulvaney 1976, p.74) there has been a rapid expansion in the study of Aboriginal material culture which has led to modification of ideas relating to the interpretation of this culture. It is therefore most important that current data sources and interpretations are used by teachers. In response to the comments and opinion of persons not particularly conversant with the field, one is forced to conclude that there are many misconceptions held by our society in general concerning traditional Aboriginal culture.

The purpose of this paper is to dispel some of these subjectively based impressions so that any materials, examples or ideas which are drawn from the area of Aboriginal studies are presented in an accurate context.

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.

Home School Liaison Officers provide a vital link in the communication bridge between the home, the school and the education system for Aboriginal families.

In order to do this, officers regularly visit Aboriginal families and the schools attended by their children.

No one knows when or where Aboriginal painting began. There is some agreement that the Australian Aborigines came from a Veddoid ancestry originating in South India and Ceylon. Since the term Vedda is derived from the Sanskrit Vyadha, meaning a hunter or one who lives from the chase, we can assume that this also was originally a hunting culture. There is evidence that these hunters made paintings in caves, using ashes and turmeric mixed with spittle, possibly to bring success to their hunting. We can only conjecture, with no factual evidence, that the earliest migrants to Australia have brought this custom with them.

The Arnhem Land bark paintings evolved from pictures of fish, animals and people which the first inhabitants appear to have made in caves and rock shelters. We can assume that these designs of kangaroos, fish, and thin, sticklike spirits called Mimi were drawn for the same purposes as today: to depict the totemic ancestors so their help and support could more readily be invoked, to encourage game to reproduce and increase, to make magic, and to depict the limits or characteristics of the ‘country’ owned by a clan.