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In Australia, like in several of the Nordic countries, truth commissions (TCs) are becoming part of the political and educational landscape. These developments are related to a global phenomenon over the past 40-odd years, where states are examining their relations to minority groups and/or Indigenous people, including acknowledging historical mistreatment and addressing remaining injustices. A common aim of these processes is to spread knowledge to the broader public via institutions for education. This paper focuses on ongoing TC processes in the Australian and Nordic contexts, with a specific focus on their potential consequences for teacher education (TE). By addressing barriers and possibilities on systemic, institutional, and practical levels of TE, the paper aims to develop an understanding of (1) how new knowledge produced through TCs meets the organization of teacher training; possible ways for TE to respond to new requirements; and (2) of the pedagogical and didactical challenges that might entail. The main argument is that a closer professional dialogue is needed between scholars engaged in TCs and TEs for TE to better respond to the requirements of TCs and for TCs to better recognize conditions for organizing TE. [ABSTRACT FROM AUTHOR]

Acknowledging Australian Indigenous cultural diversity involves respecting local Indigenous knowledge and perspectives. This can be difficult for teachers who do not know about Indigenous people and their knowledge. The Differentiated Indigenous Pedagogies project evaluated digitally available information describing Indigenous in this paper, 'Indigenous' will be used when referring to First Nations and Aboriginal and Torres Strait Islander peoples, pedagogies, policies, and institutional contexts in Australia apart from references used which use other terminology. The authors acknowledge the contested nature of terminology and use the term 'Indigenous' as it is consistent with the title of the research project on which this article is based pedagogies in the Northern Territory. The purpose was to consolidate findings to increase positive intercultural actions in the wider education community. An important aspect of the project is addressing gaps in western, non-Indigenous teacher knowledge pertinent to the diversity within Indigenous language groups and regions. Through searching for available Indigenous pedagogies as a teacher might, we found information differs in description and levels of relationality. Pedagogies are presented in numerous ways which complicates teachers' cultural understandings. Common themes from search results and Indigenist educational research are used to define ways teachers can actively engage in more respectful, relational, and reconciliatory ways to develop a differentiated approach for themselves to use when working with Indigenous pedagogies. [ABSTRACT FROM AUTHOR]

Introduction: Community-driven research in primary healthcare (PHC) may reduce the chronic disease burden in Indigenous peoples. This systematic review assessed the cultural safety of reports of research on PHC use by Indigenous peoples from four countries with similar colonial histories., Methods: Medline, CINAHL and Embase were all systematically searched from 1st January 2002 to 4th April 2023. Papers were included if they were original studies, published in English and included data (quantitative, qualitative and/or mixed methods) on primary healthcare use for chronic disease (chronic kidney disease, cardiovascular disease and/or diabetes mellitus) by Indigenous Peoples from Western colonial countries. Study screening and data extraction were undertaken independently by two authors, at least one of whom was Indigenous. The baseline characteristics of the papers were analyzed using descriptive statistics. Aspects of cultural safety of the research papers were assessed using two quality appraisal tools: the CONSIDER tool and the CREATE tool (subset analysis). This systematic review was conducted in accordance with the Assessing the Methodological Quality of Systematic Reviews (AMSTAR) tool., Results: We identified 35 papers from Australia, New Zealand, Canada, and the United States. Most papers were quantitative (n = 21) and included data on 42,438 people. Cultural safety across the included papers varied significantly with gaps in adequate reporting of research partnerships, provision of clear collective consent from participants and Indigenous research governance throughout the research process, particularly in dissemination. The majority of the papers (94%, 33/35) stated that research aims emerged from communities or empirical evidence. We also found that 71.4% (25/35) of papers reported of using strengths-based approaches by considering the impacts of colonization on reduced primary healthcare access., Conclusion: Research on Indigenous PHC use should adopt more culturally safe ways of providing care and producing research outputs which are relevant to community needs by privileging Indigenous voices throughout the research process including dissemination. Indigenous stakeholders should participate more formally and explicitly throughout the process to guide research practices, inclusive of Indigenous values and community needs., (© 2024. The Author(s).)

Increasing the numbers of Indigenous people enrolled in research higher degrees in Australia is important for building the Indigenous academic workforce, broadening the scope of knowledge production in academic institutions and ensuring effective research outcomes for Indigenous Australians. While the numbers of Indigenous research higher degree students are increasing, universities still have a lot to do to bring that number up to parity. In this paper, we explore the value of a pre-doctoral program developed for Indigenous people interested in doing a PhD that provides them the information they need to inform their choices about undertaking a doctoral project. As the only program of this kind in Australia, this research contributes to the emerging literature on the factors that have an influence on why Indigenous people choose to undertake PhD programs and the effectiveness of initiatives to support their pathway to higher degree research. The research outcomes build on the evidence base for improving initiatives across the university sector, highlighting the need for tailored, Indigenous-led pre-doctoral support programs for Indigenous students, the value of cohort experiences and the importance of universities that value Indigenous people and their knowledge systems. [ABSTRACT FROM AUTHOR]

There is opportunity for universities to actively engage with Aboriginal communities to participate, conduct and ideally lead responsible research that attends to community priorities and issues. The Health from the Grassroots (Grassroots) project sought to address an ongoing mismatch between university-defined and community-defined priorities in rural northern New South Wales (NSW), Australia. Grassroots, led by Aboriginal staff of the University Centre for Rural Health (UCRH), aimed at engaging Aboriginal communities in conversations to inform research priorities. The Grassroots project was a true representation of collaborative research led by and for Aboriginal people. The team designed a local survey conducted yarning sessions with community members and used this information to visualize report findings. Community members were highly engaged in the consultation process and the "rich picture" continues to be used to further conversations about evolving health and research priorities. The Aboriginal research team identified strengths and challenges faced by communities and health services in the region and centred community in decision-making for project design and direction. Challenges encountered include limited resources and time for team members to devote to the project outside of their substantive paid positions. This paper describes the project vision, implementation, and research team lessons in the first years. Meaningful consultation to inform research action arose from the team's deep-rooted relationships and identities as members of the community in which we live and work. Research priorities identified through the Grassroots project have been integrated into the ongoing work of the UCRH. [ABSTRACT FROM AUTHOR]

This paper describes the strategies used by Aboriginal young people to build positive relationships and sexual wellbeing. It does so to counter the risk-focussed narratives present in much existing research and to showcase the resourcefulness of Aboriginal young people. We used peer-interview methods to collect qualitative data from 52 Aboriginal young people living in western Sydney, Australia. Participants reported a strong desire to stay safe and healthy in their sexual relationships and to achieve this they relied heavily on oral communication and yarning strategies. Participants viewed communication as a way to gain or give advice (about bodies, infections, pregnancy, relationships); to assess the acceptability and safety of potential partners; to negotiate consent with partners; to build positive relationships; and to get themselves out of unhealthy relationships. Participants also discussed 'self-talk' as a strategy for building sexual wellbeing, referring to narratives of self-respect and pride in culture as important in establishing Aboriginal young people's positive views of self and as deserving of respectful and safe sexual relationships. These findings suggest that future programmes and interventions based on yarning could be well-regarded, given it is a cultural form of pedagogy and a strategy Aboriginal young people already use to build positive relationships and identities. [ABSTRACT FROM AUTHOR]

Globally, Indigenous people seek to develop sustainable livelihood options that enable them to practice their culture, look after their traditional estates and generate economic development outcomes for their wider community. Enterprise development can and may provide one such pathway. However, challenges can arise with regard to reconciling the core drivers of 'economic development' with aspirations to practice and preserve culture. Current enterprise development approaches and models do not always suit Indigenous contexts. In this paper, we present a practical tool to enable Indigenous leaders, their partners, and others, to consider enterprise development options grounded in culture that may generate multiple benefits including economic outcomes. Our tool combines critical review of alternative development models, with empirical research to outline a set of foundational principles, building blocks and potential enterprise development options. We apply the practical tool to a case study of a nascent enterprise from the northern Australia Indigenous-led bush products sector. The case study illustrates how enterprise development planning is integral and discussions should consider how to enable cultural governance, protection of Indigenous cultural and intellectual property, potential benefits and sharing, access to resources, as well as the 'building blocks' for enterprise development and consideration of different enterprise approaches. The practical tool aims to ensure development pathways build on local economies and ecologies, do not compromise culture and recognise the influence of extra-local political economies on lived experiences and outcomes. [ABSTRACT FROM AUTHOR]

Culturally modified trees (CMTs) are a unique form of archaeology and cultural heritage. There are several factors affecting the survival of culturally modified trees in Australia, and these will all likely be exacerbated by climate change. Boab trees (Adansonia gregorii), which are endemic to northwest Australia, have been subject to modification by Indigenous people both prior to and following the settlement of the Kimberley region by European and Anglo-Australians. Many of the potential impacts of climate change on boab tree survival are yet to be determined, but a range of new threats are emerging as potential endangerment. Through the insights of Indigenous knowledge, this paper discusses one particularly significant boab tree in Nyikina Country and how its demise may be linked to erroneous human actions in the recent past. This provides a unique perspective on how the complexities of climate change may be conceptualised through living knowledge and experience. [ABSTRACT FROM AUTHOR]

An appreciation of Aboriginal land rights in New South Wales (NSW) is characterised by two dominant narratives. One is that land rights are central to achieving and advancing recognition and support for the existence and survival of Aboriginal peoples in the settled spaces of south‐eastern Australia. In this view, Aboriginal land rights realise intrinsic political power. The second dominant narrative is that the land estate restituted to Aboriginal people's Local Aboriginal Land Councils (LALCs) is to be "activated" and "leveraged" for economic prosperity of collectively defined groups and shared to support and sustain individuals and families. This perspective holds that land enables realisation of wealth and prosperity. Although these narratives are based in truth, they have served to make some important work and values held by Aboriginal people less visible in any evaluation of the benefits of land rights. It is this less visible work, the work of care that is unique to Aboriginal worlds and made possible by the resources and structures of LALCs realised through the Aboriginal Land Rights Act, 1983, that is the focus of this paper. [ABSTRACT FROM AUTHOR]

The Whitlam Labor government (1972–75) is remembered for ushering in a new era in Indigenous affairs, with the move to "self‐determination", abandoning the longstanding insistence on "assimilation". The new government intended to deploy the Commonwealth's new legislative power established in the 1967 constitutional referendum to bring in a range of reforms, responding to consistent demands from Indigenous leaders, activists, and supporters through the previous decade. Whitlam's campaign speech promised anti‐discrimination legislation, provisions to allow Aboriginal communities to incorporate, and legislation of a system of land tenure. The government faced considerable political obstacles, ultimately curbing the ambitious reform agenda. Nevertheless, these initial efforts to conceptualise representation, recognition, and compensation laid important foundations for the current public debate about "Voice, Treaty, Truth", following the Uluru Statement from the Heart. This paper explores self‐determination through the path‐breaking work of the Woodward Aboriginal Land Rights Commission and the establishment of well‐resourced land councils as authoritative and legitimate representatives of Aboriginal people in the Northern Territory. The Whitlam government's willingness to experiment with power‐sharing in the sensitive area of land ownership provided a valuable prototype for genuine engagement with First Nations people today, as Australia contemplates the failure of the constitutional referendum around a Voice to parliament. [ABSTRACT FROM AUTHOR]

The purpose of this conceptual paper is to posit a possible reason why non-Indigenous educators are seen to be 'cautious' in their pedagogic engagement with First Nations perspectives in curriculum, why interventions and programmess around reconciliation and truth-telling have limited traction in affecting change in school culture, and why the Australian education system is constructed to be, and remains, largely hostile to First Nations Peoples and perspectives. Despite several decades of studies exploring these phenomena and concerted efforts to 'fix the problem', there has been a systemic failure to shift discourses and practice beyond the completely absent, tokenistic, or superficial inclusion of First Nations narratives in Australian education. We argue that power-knowledge relations of settler-colonial discourses are fundamentally at play and that by examining how disciplinarity and settler-colonial frameworks of knowledge control operate in education, we conceptualize a possible reason to the pedagogical challenges faced in the decision-making and integration of First Nations narratives in curriculum. [ABSTRACT FROM AUTHOR]

Purpose: Australian Indigenous people conceptualise health broadly as situated within a social and emotional well‐being (SEWB) framework. A consultation process with an Aboriginal community revealed that the fundamental principles of the population wide, community‐based Act‐Belong‐Commit mental health promotion Campaign were consistent with Aboriginal people's understanding of SEWB and that a cultural adaptation of the Campaign would be welcomed in the community. The purpose of this paper is to present key stakeholders' feedback on the Campaign adaptation. Methodology: Two years after implementation of the Campaign, individual in‐depth interviews were conducted with a purposeful sample of n = 18 Indigenous and non‐Indigenous stakeholders to identify ongoing issues in the community and assess their reactions to the Campaign implementation and perceptions of the effects of the Campaign on the community. Results: The two primary factors influencing stakeholder acceptance of the Campaign in the community were (i) the nature of the consultation process that clearly acknowledged that it was for the community to decide whether or not to adopt the Campaign and (ii) the ability of the Aboriginal Project Manager to gain the trust of the community, bring stakeholders together and illustrate the Act‐Belong‐Commit principles in her actions in the community. Stakeholders reported observing social and emotional well‐being benefits for individuals, their families and the whole community. Conclusion: Overall, the results suggest that the Act‐Belong‐Commit mental health promotion Campaign can be successfully culturally adapted as a community‐based, social and emotional well‐being Campaign in Aboriginal and Torres Strait communities. So What?: The Act‐Belong‐Commit cultural adaptation in Roebourne provides an evidence‐based best practice model for the development of culturally appropriate mental health promotion campaigns in Indigenous communities around Australia. [ABSTRACT FROM AUTHOR]

Commensal relationships between wild plants and their dispersers play a key ecological and evolutionary role in community structure and function. While non-human dispersers are often considered critical to plant recruitment, human dispersers have received much less attention, especially when it comes to non-domesticated plants. Australia, as a continent historically characterized by economies reliant on non-domesticated plants, is thus a key system for exploring the ecological role of people as seed dispersers in the absence of agriculture. Here, we utilize a controlled observation research design, employing ecological surveys and ethnographic observations to examine how seed dispersal and landscape burning by Martu Aboriginal people affects the distribution of three preferred plants and one (edible, but non-preferred) control species. Using an information theoretic approach, we find that the three preferred plants show evidence of human dispersal, with the strongest evidence supporting anthropogenic dispersal for the wild bush tomato, Solanum diversiflorum. Human dispersal of wild plants has received limited attention. Here, the authors combine ecological surveys and ethnographic observations to examine how Martu Aboriginal people's seed dispersal and landscape burning impact plant distribution. [ABSTRACT FROM AUTHOR]

The life of Aboriginal people in Australia has been depending on nature since thousands of years ago. The sources of their food are entirely of natural origin. Although they live in a nomadic way, they still maintain and protect the nature around them in order not to damage and become extinct. This research aims to explore ecological literacy (eco-literacy) and local wisdom of Aboriginal people to maintain a mutual symbiosis between man and nature, reflected in a non-fiction book entitled Welcome to My Country written by Laklak Burarrwanga and Family. This is descriptive qualitative research using the ecocriticism approach. The result shows that Australian Aboriginal people have much knowledge of eco-literacy that they apply in everyday life to maintain the sustainability of the ecosystem. Besides, they also have local wisdom they believe will bring good things in their life in terms of protecting their natural environment. [ABSTRACT FROM AUTHOR]

This article focuses on attempts by settler colonial states to deport Indigenous non-citizens. The concept of "Indigenous anti/deportation" is introduced to capture both the inseparability of deportation from its contestation, as well as the unique stakes involved in contesting the imminent deportation of members of Indigenous communities. Comparing cases in Canada and Australia, Indigenous anti/deportation highlights fundamentally divergent claims of sovereignty, the assertion of Indigenous citizenship orders, and a transformation of how belonging is understood in contexts of settler colonial occupation. This article concludes by considering the implications of cases of Indigenous anti/deportation for future struggles for Indigenous sovereignty and for solidarity-building between migrants and Indigenous peoples. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has disproportionately impacted Indigenous populations worldwide placing much importance on rapid and equitable vaccination. Nevertheless, many Indigenous communities have reported high vaccine hesitancy and low COVID-19 vaccine uptake. This may be attributed to various factors, including a lack of support for Indigenous leadership efforts to protect their communities and the pervasive infodemic targeting First Nations Peoples. In August 2022, we hosted an international symposium to bring together Indigenous and non-Indigenous community leaders, clinicians, and researchers to discuss pandemic experiences and lessons learnt. This commentary highlights examples of harnessing Indigenous leadership and self-governance to design and deliver tailored community-based and culturally appropriate COVID-19 vaccination programmes that improved vaccine uptake in Australia and Canada. These case studies demonstrate that Indigenous social-governance systems need to be valued, respected, and upheld if we are to make meaningful efforts to address health inequities among Indigenous communities during future pandemics. [ABSTRACT FROM AUTHOR]

Background: The Optimal Care Pathways (OCP) are a framework to promote high-quality and integrated cancer care for all Australians, from prevention through to end-of-life-care. Aboriginal and Torres Strait Islander people experience disproportionate cancer incidence and mortality, but little research has addressed whether cancer care for Aboriginal people meets the standards prescribed by the OCPs. This study aims to consider barriers and facilitators to quality cancer care for Aboriginal people. Methods: Semi-structured interviews were conducted with 30 health professionals who deliver care to Aboriginal people with cancer in primary care and hospital settings in New South Wales, Australia. Health professionals included Aboriginal Health Workers, nurses, general practitioners, and community workers. Interviews were conducted in 2019–2020 and explored participant perspectives of barriers and facilitators of optimal cancer care, particularly related to prevention, early detection, diagnosis, and treatment for Aboriginal people. Data were qualitatively analysed using framework analysis. Results: In general, participants perceived Aboriginal patients to have good access to preventive care. In terms of early detection and diagnosis, access to primary care, pathology, radiology, and some specialists (e.g. respiratory physicians) was seen as optimal. However, access to hospital-based gastroenterologists for colonoscopy was perceived to be poor due to long wait times. Access to optimal care for cancer treatment was perceived to be hindered due to the lack of bulk-billing for bowel cancer, breast cancer, and cardiothoracic surgery. Other barriers to care identified by participants included unclear referral pathways, poor communication between patient and the treating team, and a lack of timely provision of discharge summaries. Conclusions: Facilitators of optimal care during treatment and survivorship included: the Integrated Team Care and Close the Gap programs, and presence of key health workers to help patients navigate the health system. The major barriers to quality cancer care for Aboriginal people appeared to be to specialist and procedural access, demonstrating that the 'Inverse Care' law applied in reducing access for populations at higher risk of cancer. This qualitative project involves Yarns with 30 health professionals in Aboriginal community-controlled services and other services, and addresses barriers and facilitators to adherence to Optimal Care Pathways for diagnosis and treatment of cancer for Aboriginal people. [ABSTRACT FROM AUTHOR]

Retracing past anthropogenic dispersal of culturally important taxa offers insights to the biogeographic history of species, as well as the history of the people who interacted with them. Bunya Pine (Araucaria bidwillii Hook.) is a culturally and spiritually significant conifer tree for several Indigenous groups in eastern Australia. Sharing the edible nuts and attending Bunya gatherings is an important way for these groups to maintain their cultural connections and it has been hypothesized that prior to European colonization, Indigenous Peoples facilitated the dispersal of Bunya Pine as part of these ancient traditions.We used ethnohistorical information on the use of Bunya Pine by Indigenous Peoples to interpret genomic patterns within and between disjunct distributions of Bunya Pine.We found signatures of long‐term isolation within the Australian Wet Tropics (AWT) and extensive gene flow within southeast Queensland (SEQ) that does not fit models of faunal or passive dispersal. Within SEQ, we found greater population structure amongst sites known to pre‐date European colonization, than when colonial‐era planted sites were included in our analyses, suggesting that pre‐colonial translocation was sporadic or localized rather than systematic and widespread. Increased Indigenous translocations in conjunction with plantings by European settlers appears to have erased the natural pre‐colonial population structure of SEQ Bunya Pine. Our stairway plot models suggest sharp population decline of SEQ Bunya Pine in the early and late Pleistocene, though we did not find evidence that anthropogenic dispersal facilitated effective population size growth of the species in the Holocene.We concluded that pre‐colonial translocation of SEQ Bunya Pine was likely restricted by kinship‐based custodial rights, and that when Indigenous Peoples were displaced by European settlers, translocation was intensified to maintain cultural connectivity. This study is an example of how Indigenous Australian groups adapt plant management strategies to meet socio‐cultural needs and demonstrates the potential for plant genomics to supplement Indigenous Biocultural Knowledge that has been impacted by colonial dispossession. Read the free Plain Language Summary for this article on the Journal blog. Read the free Plain Language Summary for this article on the Journal blog. [ABSTRACT FROM AUTHOR]

The ability to access, understand, judge, and use health information is crucial for making informed decisions about health and optimal health outcomes. This secondary data analysis investigated associations between social determinants of health and Australian women's ability to access and understand health information using data from 10,652 women who responded to the 2022 National Women's Health Survey. A score (0–5) was created based on five questions assessing the participants' ability to access and understand health information, which was dichotomised into low (≤3) and high (≥4) scores. The data were analyzed using descriptive statistics, univariate comparisons, and multivariable binary logistic regression. Almost a quarter of the women had a low score. Non-native English speakers were approximately four times more likely to have low health literacy than native English speakers. Additionally, women without tertiary education, financially disadvantaged women, and First Nations women were almost twice as likely to have lower health literacy than other women. These findings suggest that social determinants of health decrease the capacity to access and understand health information. To reduce health inequalities, healthcare systems and health professionals must consider the factors that reduce women's capacity to access and understand health information and address the health information needs of socioeconomically disadvantaged women. [ABSTRACT FROM AUTHOR]

Finding Your Way is a shared decision-making resource created with and for Aboriginal People in New SouthWales, Australia, in 2021. It is the only culturally adapted shared decision-making resource for Aboriginal People in Australia and one of few examples developed with First Nations people internationally. A two-round modified e-Delphi approach, incorporating yarning techniques, was used to gather expert opinions and reach a consensus on the capabilities (knowledge and skills) required to effectively use Finding Your Way and engage in shared decision-making with Aboriginal People. A set of 29 predefined capabilities were gleaned from the research evidence and a yarning session, forming the basis of the e-Delphi process. In total, 138 panel members completed Round 1 of the e-Delphi process between January 19, 2023 and January 27, 2023, and 113 completed Round 2 between February 9, 2023 and February 20, 2023. The panel member retention rate was 82% across the two e-Delphi rounds, and the consensus threshold was 75% strongly agree for each capability. Consensus was reached for 10 capabilities, and a learning map was developed to reflect Aboriginal ways of valuing, being, knowing and doing as represented in the 8 Aboriginal Ways of Learning: Aboriginal Pedagogy framework (New South Wales Department of Education, n. d.). Cultural imagery was used to create the learning map to present the foundational knowledge and skills required to use Finding Your Way in a symbolic and non-linear way. The results signal the importance of navigating two worlds--working through Aboriginal knowledge and processes to generate cultural responsiveness and safety at the intersection of traditional cultural knowledge and the Western paradigm of shared decision-making. [ABSTRACT FROM AUTHOR]