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Figure 27: Entrance to Hincks Avenue Primary School on Schultz Avenue. ...unique, in that all classrooms are of double size, the ideal physica environment for a range of teaching methodologies. ...A separate administratio building is situated in the middle of the campus and includes The Meeting Plac« where staff, student and parent meetings are held. ...All buildings are bott heated and cooled by reverse cycle air conditioners or split systems. A classroom blocks are accessed both by steps and ramps. There is « handicapped toilet situated near the canteen. In 1999 a large double teachin space was fully upgraded to be a computer room. This room is now full equipped. Along with this we have a large six teacher unit, which in its entirety, i: our well-resourced resource centre. Ample play areas are available within th grounds. A large oval, cricket pitch and nets, basketball court and 3 separat adventure play areas’ exist. [and the] ....school has a _ larg gymnasium/multipurpose facility (Hincks Avenue Primary School 2010 p. 5 - 7). school has an enrolment of up to 240 students (30 Aboriginal students) and 25 staf pers. Sixty percent of students at the school are enrolled under the school car nalt and tha echnol ie claccifiad ac ‘dieadvantanad’ (Hincke Avaniia Priman The School Card Scheme provides financial assistance towards the educational expenses incurred by families at government and non-government schools and who meet the eligibility criteria as low income earners (Department of Education and Children‘s Services 2011).

Figure 27 Entrance to Hincks Avenue Primary School on Schultz Avenue. ...unique, in that all classrooms are of double size, the ideal physica environment for a range of teaching methodologies. ...A separate administratio building is situated in the middle of the campus and includes The Meeting Plac« where staff, student and parent meetings are held. ...All buildings are bott heated and cooled by reverse cycle air conditioners or split systems. A classroom blocks are accessed both by steps and ramps. There is « handicapped toilet situated near the canteen. In 1999 a large double teachin space was fully upgraded to be a computer room. This room is now full equipped. Along with this we have a large six teacher unit, which in its entirety, i: our well-resourced resource centre. Ample play areas are available within th grounds. A large oval, cricket pitch and nets, basketball court and 3 separat adventure play areas’ exist. [and the] ....school has a _ larg gymnasium/multipurpose facility (Hincks Avenue Primary School 2010 p. 5 - 7). school has an enrolment of up to 240 students (30 Aboriginal students) and 25 staf pers. Sixty percent of students at the school are enrolled under the school car nalt and tha echnol ie claccifiad ac ‘dieadvantanad’ (Hincke Avaniia Priman The School Card Scheme provides financial assistance towards the educational expenses incurred by families at government and non-government schools and who meet the eligibility criteria as low income earners (Department of Education and Children‘s Services 2011).

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Figure 1: Kulai Aboriginal Preschool, Coffs Harbour (Architect Schimminger Architects) (Photograph. Schimminger Architects). [t]he aim was to create an environment in which Aboriginal values and culture could be taught in a preschool context. The design is focused on providing a generous and organically shaped envelope in which the activities take place. The internal spaces were intended to give a strong sense of shelter and security, a feeling of roundness and a gentle flow of movements. The organic shape of the floor plan was inspired by Aboriginal paintings of Echidnas, which is the meaning of the word Kulai. Curved walls and a curved ridge beam form a wavy roof. A forest of tree trunks holds up the roof (Schimminger Architects 2011).
Figure 1: Kulai Aboriginal Preschool, Coffs Harbour (Architect Schimminger Architects) (Photograph. Schimminger Architects). [t]he aim was to create an environment in which Aboriginal values and culture could be taught in a preschool context. The design is focused on providing a generous and organically shaped envelope in which the activities take place. The internal spaces were intended to give a strong sense of shelter and security, a feeling of roundness and a gentle flow of movements. The organic shape of the floor plan was inspired by Aboriginal paintings of Echidnas, which is the meaning of the word Kulai. Curved walls and a curved ridge beam form a wavy roof. A forest of tree trunks holds up the roof (Schimminger Architects 2011).
Figure 3: Djidi Djidi Aboriginal School (Photographs: Edgar Idle Wade Architects) Figure 2: Djidi Djidi Aboriginal School (Photograph: Edgar Idle Wade Architects).
Figure 3: Djidi Djidi Aboriginal School (Photographs: Edgar Idle Wade Architects) Figure 2: Djidi Djidi Aboriginal School (Photograph: Edgar Idle Wade Architects).
Figure 5 Waimea Kohanga Reo Victory School (Photograph: Jerram, Baker and Barron Architects
Figure 5 Waimea Kohanga Reo Victory School (Photograph: Jerram, Baker and Barron Architects
Figure 6: Waimea Kohanga Reo Victory School (Photograph: Jerram, Baker and Barron Architects).
Figure 6: Waimea Kohanga Reo Victory School (Photograph: Jerram, Baker and Barron Architects).
Figure 8: Mnjikaning First Nations Early Childhood Education Centre (Photograph: Teeple Architects) Figure 7: Mnjikaning First Nations Early Childhood Education Centre (Photograph: Teeple Architects).
Figure 8: Mnjikaning First Nations Early Childhood Education Centre (Photograph: Teeple Architects) Figure 7: Mnjikaning First Nations Early Childhood Education Centre (Photograph: Teeple Architects).
Figure 9: Reception area - Native Child and Family Services of Toronto (Photograph: Jesse Colin Jackson).
Figure 9: Reception area - Native Child and Family Services of Toronto (Photograph: Jesse Colin Jackson).
Figure 11: Native Child and Family Services of Toronto (Photographs: Ben Rahn). Figure 10: The Children and Family Centre in Toronto has incorporated healing lodge, a fire circle and native planting in rooftop garden (Photograph: Jesse Colin Jackson).
Figure 11: Native Child and Family Services of Toronto (Photographs: Ben Rahn). Figure 10: The Children and Family Centre in Toronto has incorporated healing lodge, a fire circle and native planting in rooftop garden (Photograph: Jesse Colin Jackson).
Figure 12: The playground at Mana Tamariki, Palmerston North is shared with the local community (Source: Ministry of Education New Zealand, 2006). Mana Tamariki, Palmerston North, New Zealand Mana Tamariki was established in late 1989 as a te reo® Maori speaking unit with the principle aim of developing Maori language skills in young children and their parents. The design incorporates Maori ethno architectural forms with themes commonly seen in marae’ such as a gabled archway faced with split ponga trunks; pou (pillars) around the courtyard and the carved figure with paepae (seats) at the front. Open central spaces were also a feature of the design. The built environment is linked to natural surroundings which are utilised for activities such as outdoor learning, sport, and hangi (Ministry of Education New Zealand 2006).
Figure 12: The playground at Mana Tamariki, Palmerston North is shared with the local community (Source: Ministry of Education New Zealand, 2006). Mana Tamariki, Palmerston North, New Zealand Mana Tamariki was established in late 1989 as a te reo® Maori speaking unit with the principle aim of developing Maori language skills in young children and their parents. The design incorporates Maori ethno architectural forms with themes commonly seen in marae’ such as a gabled archway faced with split ponga trunks; pou (pillars) around the courtyard and the carved figure with paepae (seats) at the front. Open central spaces were also a feature of the design. The built environment is linked to natural surroundings which are utilised for activities such as outdoor learning, sport, and hangi (Ministry of Education New Zealand 2006).
Figure 13: Natural light and indoor/outdoor flow at Mana Tamariki, Palmerston (Source: Ministry of Education New Zealand, 2006).
Figure 13: Natural light and indoor/outdoor flow at Mana Tamariki, Palmerston (Source: Ministry of Education New Zealand, 2006).
Figure 14: Open central spaces are a feature of the design, as is the linkage of the built campus with its natural surroundings which are used for outdoor learning, sport, and hangi. Te Kura-a-iwi o Whakatupuranga Rua Mano (Source: Ministry of Education New Zealand, 2006).
Figure 14: Open central spaces are a feature of the design, as is the linkage of the built campus with its natural surroundings which are used for outdoor learning, sport, and hangi. Te Kura-a-iwi o Whakatupuranga Rua Mano (Source: Ministry of Education New Zealand, 2006).
Existing Aboriginal Children and Family Centres in South Australia There are several existing Aboriginal childcare or parenting centres in South Australia servicing the needs of Aboriginal children and families. Examples include the Kaurna Plains Early Childhood Centre, Kura Yerlo Children's Centre (Largs Bay), and Minya Bunhii (Ceduna). It appears that these precedents have not been specifically designed to take the socio-spatial or cultural needs of Aboriginal users into account. For the most part, Aboriginal users have attempted to change the environments by layering the environments with Aboriginal signs, colours and symbols (see below). The significance and appropriateness of the particular symbols and signs to the specific users are unknown."° Figure 15: Children's sleeping room and outdoor area, Kura Yerlo Childrens Centre (Largs Bay), where the environment has been acculturated with commonly used Aboriginal colours and symbols such as the Aboriginal flag.
Existing Aboriginal Children and Family Centres in South Australia There are several existing Aboriginal childcare or parenting centres in South Australia servicing the needs of Aboriginal children and families. Examples include the Kaurna Plains Early Childhood Centre, Kura Yerlo Children's Centre (Largs Bay), and Minya Bunhii (Ceduna). It appears that these precedents have not been specifically designed to take the socio-spatial or cultural needs of Aboriginal users into account. For the most part, Aboriginal users have attempted to change the environments by layering the environments with Aboriginal signs, colours and symbols (see below). The significance and appropriateness of the particular symbols and signs to the specific users are unknown."° Figure 15: Children's sleeping room and outdoor area, Kura Yerlo Childrens Centre (Largs Bay), where the environment has been acculturated with commonly used Aboriginal colours and symbols such as the Aboriginal flag.
Figure 16: Kaurna Plains Family Centre, Elizabeth (Adjacent to the Kaurna Plains School) (Photograph: Grant). the needs of the users and there are considerable constraints in the operation of the facility.
Figure 16: Kaurna Plains Family Centre, Elizabeth (Adjacent to the Kaurna Plains School) (Photograph: Grant). the needs of the users and there are considerable constraints in the operation of the facility.
Figure 17: Childrens Areas, Pen Green Centre for Children and their Families, Northamptonshire (Photographs: Pen Green Development, Training, Research Base and Leadership Centre). There are a number of facilities within the family services section of the building. There is one shared office space, two consulting rooms (one operating as child therapy room), an access toilet and a community meeting space equipped with a kitchen. The northerly external aspect of the building is to be developed as a community space at a future time.
Figure 17: Childrens Areas, Pen Green Centre for Children and their Families, Northamptonshire (Photographs: Pen Green Development, Training, Research Base and Leadership Centre). There are a number of facilities within the family services section of the building. There is one shared office space, two consulting rooms (one operating as child therapy room), an access toilet and a community meeting space equipped with a kitchen. The northerly external aspect of the building is to be developed as a community space at a future time.
Figure 21: External images, Pukatja Child Parent Centre (Photographs: The Anangu Lands Paper Tracker). Figure 20: External and internal images of the Pukatja Child Parent Centre (Photographs: The Anangu Lands Paper Tracker).
Figure 21: External images, Pukatja Child Parent Centre (Photographs: The Anangu Lands Paper Tracker). Figure 20: External and internal images of the Pukatja Child Parent Centre (Photographs: The Anangu Lands Paper Tracker).
The town area covers an area of 4.1 kilometres, the largest provincial city in South Australia and one of the three major centres on the Eyre Peninsula. Whyalla is divided into five suburbs’: Whyalla, Whyalla Playford, Whyalla Norrie, Whyalla Stuart, and Whyalla Jenkins Whyalla is driven by the local steel and petroleum industries and has a number of other industries including: fabrication and engineering industries, commercial salt and beta-carotene production, tourism and aquaculture (City of Whyalla 2009). A number of education facilities are located with the city (including campuses of the University of South Australia and TAFE). Whyalla has also established itself as a service centre and regional shopping hub for the northern and eastern parts of Eyre Peninsula (City of Whyalla 2009). ENE EE The site for the proposed Whyalla Aboriginal Children and Family Centre lies within the boundaries of the city of Whyalla. Whyalla is located 388 kilometres from Adelaide and 76 kilometres south of Port Augusta on the Spencer Gulf.
The town area covers an area of 4.1 kilometres, the largest provincial city in South Australia and one of the three major centres on the Eyre Peninsula. Whyalla is divided into five suburbs’: Whyalla, Whyalla Playford, Whyalla Norrie, Whyalla Stuart, and Whyalla Jenkins Whyalla is driven by the local steel and petroleum industries and has a number of other industries including: fabrication and engineering industries, commercial salt and beta-carotene production, tourism and aquaculture (City of Whyalla 2009). A number of education facilities are located with the city (including campuses of the University of South Australia and TAFE). Whyalla has also established itself as a service centre and regional shopping hub for the northern and eastern parts of Eyre Peninsula (City of Whyalla 2009). ENE EE The site for the proposed Whyalla Aboriginal Children and Family Centre lies within the boundaries of the city of Whyalla. Whyalla is located 388 kilometres from Adelaide and 76 kilometres south of Port Augusta on the Spencer Gulf.
Figure 28: Hincks Avenue Childrens Centre is located at the Hincks Avenue Primary School. This centre will be closed and the building demolished when the Whyalla Aboriginal Childrens and Family Centre i: completed. A separately managed pre-school is co-located on the school grounds. The pre-schoo is operated from a transportable building with a designated office, kitchen, children’s and adult toilets. The grounds of the pre-school are a combination of bark chips, sano pit, cement and large lawn area (Hincks Avenue Children‘s Centre and Davison Street Occasional Care 2009). Services provided include a preschool program for children aged four years, pre-entry, three year old Aboriginal program, a multi-cultura playgroup, and a speech and language program (Hincks Avenue Children‘s Centre anc Davison Street Occasional Care 2009). Children transitioning from the preschool do so to various primary schools around Whyalla (Hincks Avenue Children‘s Centre and Davison Street Occasional Care 2009). It is intended that on the completion of the Whyalla Aboriginal Children and Family Centre, the Hincks Avenue Children‘s Centre will be closed and the building demolished. The Centre will remain operational during the construction phase of the Whyalla Aboriginal Children and Family Centre.
Figure 28: Hincks Avenue Childrens Centre is located at the Hincks Avenue Primary School. This centre will be closed and the building demolished when the Whyalla Aboriginal Childrens and Family Centre i: completed. A separately managed pre-school is co-located on the school grounds. The pre-schoo is operated from a transportable building with a designated office, kitchen, children’s and adult toilets. The grounds of the pre-school are a combination of bark chips, sano pit, cement and large lawn area (Hincks Avenue Children‘s Centre and Davison Street Occasional Care 2009). Services provided include a preschool program for children aged four years, pre-entry, three year old Aboriginal program, a multi-cultura playgroup, and a speech and language program (Hincks Avenue Children‘s Centre anc Davison Street Occasional Care 2009). Children transitioning from the preschool do so to various primary schools around Whyalla (Hincks Avenue Children‘s Centre and Davison Street Occasional Care 2009). It is intended that on the completion of the Whyalla Aboriginal Children and Family Centre, the Hincks Avenue Children‘s Centre will be closed and the building demolished. The Centre will remain operational during the construction phase of the Whyalla Aboriginal Children and Family Centre.
Figure 29: Proposed site includes undeveloped corner of the school site. There are a number of mature trees situated along fence line and one mature tree within the site. FV Ime 6 MOC y Ui City UCR In order to understand the significance of the area to Aboriginal and non-Aboriginal people it is important to be aware of the historical context of Whyalla and surrounding areas. These will be briefly outlined in this section.
Figure 29: Proposed site includes undeveloped corner of the school site. There are a number of mature trees situated along fence line and one mature tree within the site. FV Ime 6 MOC y Ui City UCR In order to understand the significance of the area to Aboriginal and non-Aboriginal people it is important to be aware of the historical context of Whyalla and surrounding areas. These will be briefly outlined in this section.
Figure 31: Statues of Matthew Flinders holding the sextant, gazing over Spencer Gulf and Louis Freycinet who explored Spencer Gulf in Le Casuarina, Jan 1803 located at Whyalla. The statues were produced for 2002 Bicentenary of Flinders' exploration of Spencer Gulf in HMS Investigator (Photograph: Grant). A number of men found work worked assisting graziers. Some later gained employment on the trans-continental railway line. Some girls worked as domestics for European families. The disruption of traditional life and the reduction in the population led to cessation of many traditional ceremonies and it is reported that the last initiations of Barngarla (a/t so Pangkala, Barngala) men occurred in the period from 1938 - 39.
Figure 31: Statues of Matthew Flinders holding the sextant, gazing over Spencer Gulf and Louis Freycinet who explored Spencer Gulf in Le Casuarina, Jan 1803 located at Whyalla. The statues were produced for 2002 Bicentenary of Flinders' exploration of Spencer Gulf in HMS Investigator (Photograph: Grant). A number of men found work worked assisting graziers. Some later gained employment on the trans-continental railway line. Some girls worked as domestics for European families. The disruption of traditional life and the reduction in the population led to cessation of many traditional ceremonies and it is reported that the last initiations of Barngarla (a/t so Pangkala, Barngala) men occurred in the period from 1938 - 39.
Figure 32: Aboriginal peoples participating in the celebrations as part of the royal visit of the Duke and Duchess of Gloucester to Whyalla in 1946.
Figure 32: Aboriginal peoples participating in the celebrations as part of the royal visit of the Duke and Duchess of Gloucester to Whyalla in 1946.
Figure 33: The Seven Sisters (or the Pleiades Constellation). The mythology of the Seven Sisters varies but is shared by many Indigenous cultures across the world, including the oral tradition of a number of Aboriginal cultures (Photograph NASA 2009). Curnow (2005) states “Barngarla people share a very close relationship with the landscape of the region and the area is also significant to the cosmology of the loca people, other Indigenous groups and beyond”, with the Seven Sisters (or Paleiades constellation) having an integral place in oral tradition and beliefs of the Barngarla. The Seven Sisters story connects Barngarla people to other Aboriginal people in the form o dreaming trail, in this instance connecting people from Western Australia and _ the Northern Territory. Many interpretations of the Seven Sisters story have similarities anc generally relate to the sisters fleeing across the landscape from the unwelcome advances of an unwanted mystic man. The man is known by a number of names (Nijirt and Jula being two of the most common). The mythic man is most commonly associatec with the constellation Orion but in more southerly versions with the moon, and various versions end with the women ascending into the sky to become the Pleiades.
Figure 33: The Seven Sisters (or the Pleiades Constellation). The mythology of the Seven Sisters varies but is shared by many Indigenous cultures across the world, including the oral tradition of a number of Aboriginal cultures (Photograph NASA 2009). Curnow (2005) states “Barngarla people share a very close relationship with the landscape of the region and the area is also significant to the cosmology of the loca people, other Indigenous groups and beyond”, with the Seven Sisters (or Paleiades constellation) having an integral place in oral tradition and beliefs of the Barngarla. The Seven Sisters story connects Barngarla people to other Aboriginal people in the form o dreaming trail, in this instance connecting people from Western Australia and _ the Northern Territory. Many interpretations of the Seven Sisters story have similarities anc generally relate to the sisters fleeing across the landscape from the unwelcome advances of an unwanted mystic man. The man is known by a number of names (Nijirt and Jula being two of the most common). The mythic man is most commonly associatec with the constellation Orion but in more southerly versions with the moon, and various versions end with the women ascending into the sky to become the Pleiades.
Figure 34: Sacred Site on the foreshore of Whyalla. The eroded rock contains the hand and foot prints of the sisters within the Seven Sisters Dreaming Story (Photograph; Grant).
Figure 34: Sacred Site on the foreshore of Whyalla. The eroded rock contains the hand and foot prints of the sisters within the Seven Sisters Dreaming Story (Photograph; Grant).
Age demographic data indicates that Whyalla‘s population of Aboriginal and Torre: Strait Islander people is predominantly young, with 55.1% of Indigenous persons agec under 20 years, and 30.1% of the population aged under 10 years of age (Grego McTan Research 2006). The median age of the Indigenous population in Whyalla is 1€ years of age compared to the non-Indigenous median of 35 years. Gregor McTar Research (2006) suggest that in South Australia, the median age of the Indigenous population is 20 years of age, compared with a non-Indigenous median of 37 years o age. Nationally the picture is similar, with the median age of 20 among Indigenous people, compared with the non-Indigenous median of 36.
Age demographic data indicates that Whyalla‘s population of Aboriginal and Torre: Strait Islander people is predominantly young, with 55.1% of Indigenous persons agec under 20 years, and 30.1% of the population aged under 10 years of age (Grego McTan Research 2006). The median age of the Indigenous population in Whyalla is 1€ years of age compared to the non-Indigenous median of 35 years. Gregor McTar Research (2006) suggest that in South Australia, the median age of the Indigenous population is 20 years of age, compared with a non-Indigenous median of 37 years o age. Nationally the picture is similar, with the median age of 20 among Indigenous people, compared with the non-Indigenous median of 36.
Figure 36: The Whyalla Aboriginal Child and Family Centre Community Coordinator, Ms. Anita Taylor demonstrating the metaphor developed by the Enabling Group for the building Photograph: Grant).
Figure 36: The Whyalla Aboriginal Child and Family Centre Community Coordinator, Ms. Anita Taylor demonstrating the metaphor developed by the Enabling Group for the building Photograph: Grant).
Figure 37: Gunada Centre for Aboriginal Studies, Curtin University. This Aboriginal Learning Centre is located adjacent to the main entrance of Curtin University in a purpose designed building. The position of the building, its architectural form and its contrast to the surrounding buildings makes a very visible statement about Curtin University s commitment to Aboriginal education and social justice outcomes (Source: http://karda.curtin.edu.au/about/place.cfm).
Figure 37: Gunada Centre for Aboriginal Studies, Curtin University. This Aboriginal Learning Centre is located adjacent to the main entrance of Curtin University in a purpose designed building. The position of the building, its architectural form and its contrast to the surrounding buildings makes a very visible statement about Curtin University s commitment to Aboriginal education and social justice outcomes (Source: http://karda.curtin.edu.au/about/place.cfm).
Figure 38: Riawunna Aboriginal Education Centre Launceston (Peter Elliott Pty Ltd Architects). The architectural form of this building makes a very visible statement about the commitment to Aboriginal education (Source: http://oak.arch.utas.edu.au/projects/aus/479/default.htm).
Figure 38: Riawunna Aboriginal Education Centre Launceston (Peter Elliott Pty Ltd Architects). The architectural form of this building makes a very visible statement about the commitment to Aboriginal education (Source: http://oak.arch.utas.edu.au/projects/aus/479/default.htm).
Figure 39: Whyalla Aboriginal Children and Family Enabling Group meeting to discuss the project (Photographs: Grant).
Figure 39: Whyalla Aboriginal Children and Family Enabling Group meeting to discuss the project (Photographs: Grant).
Figure 40: Kalkadoon Aboriginal Sobriety House, Mount Isa (architect: Deborah Fisher). Using appropriate signs and symbols is crucial. Often the most appropriate symbols are not elaborate. An archway of crossed spears is located above the Kalkadoon Aboriginal Sobriety House entrance gateway as a modest monument. The Kalkadoon are described as the people of the Eyre region, well known for the ferocious ana courageous 1884 battle fought against the Native Police (Photograph: Architecture Australia).
Figure 40: Kalkadoon Aboriginal Sobriety House, Mount Isa (architect: Deborah Fisher). Using appropriate signs and symbols is crucial. Often the most appropriate symbols are not elaborate. An archway of crossed spears is located above the Kalkadoon Aboriginal Sobriety House entrance gateway as a modest monument. The Kalkadoon are described as the people of the Eyre region, well known for the ferocious ana courageous 1884 battle fought against the Native Police (Photograph: Architecture Australia).
Figure 41: Wilcannia Hospital Redevelopment (Merrima Indigenous Design Unit) Architecture Australia noted “[t]he architects designed the new building as an insertion into the story of the river landscape, with tectonics developed from the rivers "living qualities” (Photograph: Power House Museum).
Figure 41: Wilcannia Hospital Redevelopment (Merrima Indigenous Design Unit) Architecture Australia noted “[t]he architects designed the new building as an insertion into the story of the river landscape, with tectonics developed from the rivers "living qualities” (Photograph: Power House Museum).
Figure 42: Gunung-Willam-Balluk Koorie Learning Centre, Kangan Batman TAFE (Architects: Greg Burgess) This precedent demonstrates the use of cultural knowledge to generate form and the extensive use of natural materials. The description of the building states “[iJt was requested that the building forms express something of the local Wurundjeri Culture, which can be seen in the eagle like form of the roof, and to celebrate water, canoes, as these are river people. Rain water free-falls from the large beak spout onto rocks, and inverted-canoe skylights cast pool patterns under the entrance canopy. The building opens out on to landscaped gathering spaces in the north and a public park in the south” (Photographs: Greg Burgess).
Figure 42: Gunung-Willam-Balluk Koorie Learning Centre, Kangan Batman TAFE (Architects: Greg Burgess) This precedent demonstrates the use of cultural knowledge to generate form and the extensive use of natural materials. The description of the building states “[iJt was requested that the building forms express something of the local Wurundjeri Culture, which can be seen in the eagle like form of the roof, and to celebrate water, canoes, as these are river people. Rain water free-falls from the large beak spout onto rocks, and inverted-canoe skylights cast pool patterns under the entrance canopy. The building opens out on to landscaped gathering spaces in the north and a public park in the south” (Photographs: Greg Burgess).
Figure 44: Port Augusta Court Complex (Architect: Denis Harrison, Government of South Australia). The Indigenous artists employed on the project used a representation of a serpent (chosen through consultation) and depicted it in the external areas continuing to the interior of the building to increase legibility and way-finding. This is an example only and more appropriate approaches may be found for the project (Photographs: Ben Wrigley).
Figure 44: Port Augusta Court Complex (Architect: Denis Harrison, Government of South Australia). The Indigenous artists employed on the project used a representation of a serpent (chosen through consultation) and depicted it in the external areas continuing to the interior of the building to increase legibility and way-finding. This is an example only and more appropriate approaches may be found for the project (Photographs: Ben Wrigley).
Figure 45: The Lolly House (Architects: Tangentyere Design, Alice Springs). The Aboriginal desig experience has shown that Aboriginal users when consulted tend to select a range of colours fo external areas of buildings outside those generally seen in public architecture (Photographs Tangentyere Design).
Figure 45: The Lolly House (Architects: Tangentyere Design, Alice Springs). The Aboriginal desig experience has shown that Aboriginal users when consulted tend to select a range of colours fo external areas of buildings outside those generally seen in public architecture (Photographs Tangentyere Design).
Figure 47: Waiting Area, Balgo Airport. Soft furnishings, staff interaction and appropriate Aboriginal signs and symbols may used beneficially in the reception and induction areas (Photograph: Grant).
Figure 47: Waiting Area, Balgo Airport. Soft furnishings, staff interaction and appropriate Aboriginal signs and symbols may used beneficially in the reception and induction areas (Photograph: Grant).
Figure 48: Otaki Kindergarten, New Zealand- outdoor play area with natural materials (Photograph: Meade 2006).
Figure 48: Otaki Kindergarten, New Zealand- outdoor play area with natural materials (Photograph: Meade 2006).
Figure 50: Designers should consider play equipment constructed of natural materials that connects the child with the natural environment (Photograph: unknown).
Figure 50: Designers should consider play equipment constructed of natural materials that connects the child with the natural environment (Photograph: unknown).
Figure 51: Nunkuwarrin Yunti, Adelaide. The frontage of the building (a former retail showroom) has no signs indicating it is a community controlled health centre, but instead is decorated in specific colours and layered with symbols and icons (Photograph: Grant).
Figure 51: Nunkuwarrin Yunti, Adelaide. The frontage of the building (a former retail showroom) has no signs indicating it is a community controlled health centre, but instead is decorated in specific colours and layered with symbols and icons (Photograph: Grant).
Figure 52: Decks on Girrawaa Creative Work Centre (Architects: Merrima Indigenous Design Unit) provide Aboriginal users a place to sit in the sun and observe the surroundings and provide a podium for other events (Photograph: Grant).
Figure 52: Decks on Girrawaa Creative Work Centre (Architects: Merrima Indigenous Design Unit) provide Aboriginal users a place to sit in the sun and observe the surroundings and provide a podium for other events (Photograph: Grant).
Figure 53: Fire Pit Area, Kanggawodli Caring House, Dudley Park Note Whyalla users would like the design seats or benches to be innovatively designed and incorporate artistic elements (Photograph Grant).
Figure 53: Fire Pit Area, Kanggawodli Caring House, Dudley Park Note Whyalla users would like the design seats or benches to be innovatively designed and incorporate artistic elements (Photograph Grant).
Figure 54: Mana Tamariki, Palmerston North (New Zealand) (Architects: Tennent and Brown) kitchen and alcove for hand washing next to kitchen (Photographs: Ministry of Education New Zealand, 2006).
Figure 54: Mana Tamariki, Palmerston North (New Zealand) (Architects: Tennent and Brown) kitchen and alcove for hand washing next to kitchen (Photographs: Ministry of Education New Zealand, 2006).
Source: Department of Education and Childrens Services
Source: Department of Education and Childrens Services
Summary of “Make a Wish” and SWOT analysis Data received so far {from Enabling Group meeting]
Summary of “Make a Wish” and SWOT analysis Data received so far {from Enabling Group meeting]
Related topics:
Indigenous StudiesDesignEnvironmental EducationArchitectureIndigenous EducationEarly Childhood EducationAustralian Indigenous StudiesAmerican Indian LiteratureIndigenous knowledge systemsFirst Nations
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