Annotated+Resources


 * **RESOURCE 1 (Ella Pleasance): 'I Still Call Australia Home'** ||
 * **Screen capture/image or**
 * copy of text** ||

 media type="youtube" key="w8ssRPqx3PM" height="344" width="425" align="center" ||
 * **Explanation of the resource** || This clip is a Qantas ad campaign that was broadcast to Australia and America during the 2000 Sydney Olympics (Inspiration Room, 2009, p.1). The song 'I Still Call Australia Home', composed by Peter Allen and preformed by the Australian Girls Choir and the National Boys Choir, is matched with stunning visual images of countries and cultures throughout the world.

|| ||  Using this clip, students can engage in decoding key themes, ideas and messages of culture and identities, through the interpretation of visual images and representations via a multi-media resource. Students are able to develop these skills in decoding by watching the resource multiple times and critically evaluating and reflecting upon the key ideas and hidden messages within the clip. The need for critical analysis is integral to the interpretations and meanings gathered from this resource. ‘Powerfully persuasive images and multimedia need to be met with equally powerful tools for discussion, critique and analysis’ (Callow, 2006, p.7). Through the visual images in this clip the viewer can engage in a variety of meanings through the interpretations of their own personal cultural experience. Cope and Kalantzis (2000, p.25) identify this as the ‘intertextual characterisations of texts’ where ‘cultural interpretations of (the text) depend on the analyst’s fuzzy but operationally adequate feel for the culture, as well as for specialist knowledges’. The opportunity to decode a variety of meanings is prevalent in the images and sequences in this clip. Yet, while to some viewers the cultural representations may seem obvious, to the others they could hold more ambiguous meanings. Developing the ability to decode types of images and critically evaluate why those images are included, plays a key role in reducing ambiguous meanings, making images and message, such as the ones in this clip, universal. The song selected for this clip also plays a vital role in conveying its meaning. Giving students a copy of the lyrics allows them to decode the grammatical features and enhance the key ideas and themes presented through the images. Students can identify the poetic structure of the song, noting its rhythmic and rhyming sequences and words, the use of language and how the words connect to the overall content. Allowing students to independently read the text, whilst the clip is playing, gives them an opportunity to link the written grammar to the visual, connecting specific key words to specific key images and also interpreting how the words and images relate overall. This intertextuality ‘draw attention to the potentially complex ways in which meanings…are constituted through relationships to other texts’ (Cope & Kalantzis, 2000, p.30), enriching the overall meaning within the clip. ||
 * **Relevance to the outcome** || This clip is an excellent resource to use within this unit to stimulate and engage students in aspects of culture and identity. As well as displaying significant Australian cultural practices, heritage, landmarks and symbols, it also displays a variety of cultures and cultural practices and symbols from around the world, contrasting and complementing global and Australian cultural identities. The countries and cultures represented in this clip, such as India, America, China and London, are also cultures that have a prominent place within Australia. ||
 * **Aspect of Literacy suitable**
 * to be explored**

|| || Students will be provided with both images to identify and use visual literacy in their own tasks. Both images depict a celebration within either Islamic or Aboriginal cultures.These images portray the significance of dance in both cultures during processes of celebrations. Both are extremely symbolic of the cultures traditions, values and beliefs. Students will use these images as a catalyst to further investigate the culutre and focus on a specific celebration. Students will be encouraged to look images similar to that represented, research the cultures traditions via internet, local library and or community and to gather their own resources which also depict their chosen culture.
 * **RESOURCE 2 (Melissa Duricic): 'Cultural Celebrations'** ||
 * **Screen capture/image or**
 * copy of text** || [[image:http://www.thegeogroupinc.com.au/images/AG-Naidocweb.jpg]]
 * **Explanation of the resource** || The two images depict celebrations in different cultures. Identifiably, both cultures involve dance in their celebrations. Students will use these images to further research both Aboriginal and Islamic cultures and the celebrations in each. Students are encouraged to search and investigate dance, festivities, special events during different times of the year and how these certain cultures uphold these celebrations in their local communities. ||
 * **Relevance to the outcome** || The chosen images are relevant to the chosen outcome as they act as a catalyst for students to further enagage with both cultures in their immediate community. Students will be able to identify with customs, traditions and ways of celebrations in both cultures and use comparative means to associate themselves with both cultures in their local school and wider community. Learning about and understanding ways in which other cultures celebrate events and customs at different times is very much relevant o CUS2.3. ||
 * **Aspect of Literacy suitable**
 * to be explored**

The core of the unit is 'Live Cultures'. Identifiably, the predominant focus of the unit will be based on the HSIE CUS2.3 outcome. The nature of this assignment has allowed for specific integration of literacy into the lessons. Visual literacy will be explored in two lessons, using these two images as the main resource. The first of the two visual literacy lessons will draw on students current understanding of visual, and go on to further extend understandings by interpeting these images. Callow identifies the importance of appropriate modelling and scaffolding of visual literacies( 2006, p9). Both modelling and scaffolding will further build on students exisiting knowledge of visual literacies and ways of interpreting a visual image. It is assumed students have prior knowledge of specific visual concepts and grammar terms, in which these will be built on in the main crux of the lesson to explore cultural celebrations.

Once students have developed a general understanding of visual lteracies, they are encouraged to build on their skills by using them in creating the celebrations posters. Students were encouraged to use one of the two images provided as a point of reference to develop their posters. The celebrations posters are to be compiled of cultural resources collected as well as aspects of visual grammar including- symbolic processes, colour, layout, long/close shot distances( Kress, 2006.pp 87- 105). Again, features of visual grammar will be modelled and explored on a whole class basis before students create their own images. Visual literacies are embedded throughout the the entire unit of work. Two focus lessons help to build on students existing knowledge of processes of visual literacies. Knowledge gained and applied in these lesson are relevant to student learning throughout the entire unit, espcially the mulitmodal task, and finally building onto the rich task- a documentary of students findings on 'live culure'. An image can capture a thousand words. I believe using, creating images and posters to further explore culutres in the local community makes students learning experiences engaging and relevant. ||

|| As students gather information about their major religions and engage in exploration and discussion about other religions and the similarities between them, they are faced with the potential to be enlightened. This learning is thought to be a means of contributing to the goal of multiculturalism and living in harmony. The students will be completing narratives in other lessons, and the Information Report was seen as a suitable text type which would allow students to structure their information from the profiles they had already engaged with, not to mention the grammar aspect.
 * **RESOURCE 3 (Layla Sbbet): 'Major Religions in a Profile'** ||
 * **Screen capture/image or**
 * copy of text** || [[image:PROFILE_1.JPG width="613" height="838" align="left"]] ||
 * **Explanation of the resource** || This profile is a scaffold of what students will use to record the information they gather about their chosen major religion through research via the internet. Each group will research one religion, once profiles are completed they will be used to provide a basic and clear comparison of each religion, which will allow students a chance to identify similarities between them. ||
 * **Relevance to the outcome** || This lesson allows students to research diverse religions and identify the similarities to work towards establishing positive relationships in the community.Through the research students learn about other religions and beliefs and by identifying similarities which may be concentrated on general understandings and beliefs that make upthe major religions, students are more inclined to develop a value for diversity. As they become more educated and familiar with the differences, the differences don't stand out as much. These ideas are definitely encouraged and desired by the Human Society and It's Environment Outcome CUS2.4 and the lesson really allows for this learning to be established. ||
 * **Aspect of Literacy suitable**
 * to be explored**

The Information Report involves the students in recalling the information they researched and describing the information, by selecting order of information by relevance and importance. This really encourages students to think on the spot and construct simple/compound or complex sentences which include noun groups, adjectival phrases, general and technical nouns, action verbs, adverbials, relating verbs etc (Droga & Humphrey, 2005, p. 135). Some examples of nouns which will feature in the Information Report will be Islam, Christianity, Supreme Being, Symbol, faith, Beliefs, Worship, Prayer. As the student's are in year four, their writing should be working towards featuring the grammatical expectations of the Information Report text type. The teacher will examine the students information reports and look at how they connected ideas, their use or lack of compound sentences and so on. However student's must have a thorough understandings of the grammar mentioned above otherwise their writing won't develop to a level of coherency and flair (Droga & Humphrey, 2005, p. 12).

Although the unit has HSIE themes, through the lessons, efforts are made for English to be integrated, however teachers are warned that surface level teaching of English in the unit will not suffice, therefore students must engage with English on a deeper level, writing their own Information Report, allows them to become aware of the text type which will support their learning through many years to come (Department of Education, 2008, p. 2). As this lesson is part of a sequence, literacy will be explored and further enhanced through narratives, visual literacy and more. As the unit does explore big ideas, the lessons are modified to suit, the Information Report works towards laying down the foundations for bigger and exciting projects the class face later on.

Students are encouraged to use their work they previously done on Seals, when they were first faced with learning about the text type 'Information Reports', this provides support for them and allows them to enhance their understandings of the text type through practise. || 


 * **RESOURCE 4 (Kathy Buchegger): 'Eaglehawk & Crow'** ||
 * **Screen capture/image or**
 * copy of text** || Video found at: []

**Description**  Long ago, many of the animals were in human form. This story is about two warriors from the Ngiyaampaa people of western New South Wales. It is told for us here by Aunty Beryl Carmichael and was filmed near Menindee, in the country of Eaglehawk and Crow, on the banks of the Darling River. === ===

<span style="display: block; font-family: 'Times New Roman',Times,serif; font-size: 12pt; text-align: center;">©Australian MuseumCinematographer:Peter Firminger Producer:Kieron ConveryNarrator:Aunty Beryl CarmichaelEditor:Kieron ConverySound:Peter Firminger Other Contributions:Community Liaison: Sheryl Connors <span style="display: block; font-family: 'Comic Sans MS',cursive; font-size: 9.9pt; text-align: left;">**<span style="font-family: 'Times New Roman',Times,serif; font-size: 12pt;">Transcript ** <span style="display: block; font-family: 'Times New Roman',Times,serif; font-size: 12pt; text-align: left;"> This is another Ngiyaampaa story and it's about Eaglehawk and Crow. Long, long time ago Eaglehawk, it was his turn to go hunting. So Eaglehawk had a little baby, and he asked Crow, he went over to his neighbour Crow and asked Crow if he'd look after his baby while he went hunting, because food was getting much scarcer now and they had to go much further and further away from the camp. So Eaglehawk, he went to Crow and asked him. Crow didn't want to look after the baby, he said "No, no I don't want to look after the baby, he's crying too much, he'll cry all the time and disturb the camp". But Eaglehawk said, "No, he'll be right, Crow". He said, "You take him away and you sit down there and talk to him, or sing to him and he'll quieten down". Crow was still reluctant to take the baby, he said, "No, I don't want to look after the kid". So anyway, Eaglehawk just handed the baby to Crow and said, "Okay, when we come back, whatever meat we get we'll bring it back and we'll share it with you". Crow had to be satisfied with that and Eaglehawk just went off with his young men and of course they had to go a long, long way from the camp. But Crow, after he got the baby, he took it into his gunyah, his hut, and he sat down there with the baby and he was singing to it and talking to it, but the baby wouldn't stop crying. Just kept on crying and crying and crying. So Crow was getting really annoyed, no way he could stop the baby. So Crow went out and he got his boondie-his hitting stick-and banged the little fella with the hitting stick and killed him. Then he got the baby and he put it up the back of his camp, right in the back of the gunyah. He put all the leaves around it, and a bit of bark and a kangaroo skin. He had a kangaroo skin, a cloak, so he put that over the baby. And anyway, everything was quiet then so Crow went away from his camp and started doing what he wanted to do then. So after, when Eaglehawk came back late in the afternoon, Crow ran back into the camp and he was sitting at the doorway and he was making out he was singing to the baby. Crow's sitting there and Eaglehawk came up to him and said "I've come to pick my baby up now Crow. He's very quiet, you must have sung him to sleep. And Crow said, "Yeah, he's right in the back of the gunyah there, he's right in the back of the camp. He's sound asleep. Don't wake him, leave him there. Eaglehawk said, "No, I'll take him home now and look after him". So when Eaglehawk walked into the camp, the gunyah, to get his baby, he noticed that everything was really still and too still around him. So once Eaglehawk walked into the back of the camp and picked the baby up, Crow took off and he ran out and hid in the mallee, the thick scrub. So Eaglehawk he started yelling, "My baby, Crow killed my baby", so all his other hunters came up to him with their spears and he said, "Go after him. Chase him into the thick mallee and get him. We'll kill him". So they ran after Crow, but he got right into the centre of the mallee and they couldn't find him. So Eaglehawk said, "We'll set a light to the mallee and we'll burn him out. He's got to be punished for what he did to my baby." So they set a light to the mallee, and they went right back, away from the fire and they're sitting right out there, waiting for all the smoke to go away. And then they saw this bird flying out of the smoke, at the end of the smoke this black bird came out. And Eaglehawk said, "That's him. That's Crow. He's been punished now, his spirit turned into a black bird." A nd today, Eaglehawk and Crow still carry on the fight after that. They're birds today and they still carry on the fight. Crow will still go up to Eaglehawk's nest and try to pick at his babies, the eyes of his babies. And in the air when Eaglehawk's circling for food, Crow will go after him again and try to pick at him. So they still carry on the fight after what happened when they were people years ago.

|| || ||  This resource is highly useful and appropriate to the study of both the HSIE and English KLA’s. To begin with, in terms of HSIE outcomes, this resource is appropriate as it looks at the culture and identity of Indigenous people through a study of their traditional way of story-telling. It develops the student’s knowledge, understanding and skills related to this topic, as well as developing positive values and attitudes towards the culture and morals of Indigenous people. Further, it is a means of allowing the students to be more culturally inclusive by incorporating and celebrating instances of Aboriginal Languages within the classroom, all of which are crucial in achieving the intended outcomes of the HSIE Syllabus (BOS, 1998). A range of English outcomes can be achieved through the exploration of the wider HSIE unit, using this resource. The lessons that explore this resource will focus on the structure of a narrative as well as the purpose of narratives in a cultural context different from the narratives they have previously studied, such as those from traditional European backgrounds. When exploring this particular resource, students will be able to consider how the various stages of a narrative make up its structure, which in turn achieves an overall social purpose (Droga & Humphrey, 2003, p.6). For instance, in this particular resource, it is important to teach/help the students learn how the introduction consists of information about the setting and characters, which is who and where the story will be based, where a complication occurs and in turn how these complications require a resolution. This resource is also beneficial for study as the structure of narratives differs depending on which culture it is created within (Droga & Humphrey, 2003). Therefore students must be able to interact with narratives that differ from traditional, European based narratives commonly studied, to understand the full variety of ways a narrative may be structured. Combine this with a social view of language, as defined by Droga & Humphrey (2003), which states that a student’s language doesn’t occur ‘naturally’, but through social situations such as those set up purposefully by a teacher. From this, as a teacher it is important that students are introduced to a full range of narrative contexts, including those of different cultures, such as in this case, the narratives of Indigenous cultures. As this is a multi-modal resource, featuring both a video and transcript of the Dreamtime story, it can be utilised to further develop their understanding of visual literacy. There are a range of features defined by Kress & Van Leeuwen (2006), that contribute to such visual literacy. For instance, the students will be able to investigate how the meaning and understanding of the Indigenous culture in the story is amplified through the visual contributions such as how the video is filmed, the way the narrator is characterised, such as by her Akubra hat and also how the setting in which she tells the story visually supports the setting spoken of in the story. Additionally, they will be able to look at features such as the close up shot of the narrator and how this makes them feel a connection to her, as if she is telling the story to them personally. They will also look at the nature of symbols and messages portrayed by this visual image and how they support the text as well as how the text might seem more authentic in the messages it portrays of the Indigenous culture because of the fact that it is an Aboriginal Elder and custodian of the stories themselves. ||
 * **Explanation of the resource** || <span style="font-family: 'Times New Roman',Times,serif; font-size: 12pt;">This resource is a website containing video and subsequent transcript of a story of the Dreaming named 'Eaglehawk and Crow'. It is narrated by Aunty Beryl Carmichael, an Indigenous custodian of a collection of Dreamtime stories, found under the 'Culture' collection of pages on the official Australian Museum website. These Dreamtime stories, handed down from one generation to another since the beginning of time, tell of the creation, history and culture of Australia's Indigenous relationships between people, the land, the sky and the animals.
 * **Relevance to the outcome** || <span style="font-family: 'Times New Roman',Times,serif; font-size: 12pt;">This resource is ideal for the joint study of the wider HSIE unit which looks into fatcors of culture and identity together with the literacy component which looks into narratives. The HSIE unit emphasises an increased awareness and appreciation of the Indigenous culture within the wider Australian culture and identity. The Dreamtime stories explored with this resource are a classic example of the Indigenous cultures contribution to Australian culture and therefore assist in the purpose of increasing such awareness and appreciation. Furthermore, as Dreamtime stories contain underlying messages of morals and how to act in society, they are an agent for shaping people's identity, which is another focus of the HSIE outcome. The resource simultaneously teaches about culture and identity while allowing for the study of a range of literacy outcomes such as talking, listening, reading and writing through the student's interaction with the narrative genre in particular. ||
 * **Aspect of Literacy suitable**
 * to be explored**