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Background: Aboriginal culture stands as the oldest continuous culture in the world. It gives paramount importance to a harmonious balance between personal connections to the body, spirit, and mind, as well as collective relationships with family, land, and community, integral to the wellbeing of Aboriginal people. However, obstacles can emerge for patients due to language barriers, cultural differences, or a historical lack of trust in the healthcare system. The establishment of Aboriginal Community Controlled Health Organisations (ACCHOs) has undoubtedly improved the healthcare experience for Aboriginal patients, yet there is limited research on the specific approaches utilised by general practitioners (GPs) working in these clinics. Methods: Twelve semi-structured interviews were conducted with two groups of GPs working in Aboriginal health. Each GP was presented with three scenarios and asked questions related to each scenario. Braun and Clarke's method of thematic analysis was applied to transcribed interviews. Results: Patient-doctor relationship, health literacy, and engagement with the health system emerged as key factors influencing communication with Aboriginal patients. Experienced GPs, despite differing clinical backgrounds, shared concise yet similar ideas to their less experienced counterparts. Notably, experienced GPs prioritised non-medical conversations and mindful body language, emphasising the importance of building strong patient relationships over other consultation aspects. Conclusions: This research provides initial insights for GPs in Aboriginal health, comparing experienced GPs with more than 10 years experience to novices. However, further research involving Aboriginal patients is needed to validate GP strategies and understand their significance from the patients' perspective. Communicating health information can be a challenging skill to clinicians especially when working in Aboriginal health. Despite Aboriginal Health Community Controlled Health Organisations having enriched the experience of Aboriginal patients, there is limited research on the approaches adopted by general practitioners (GPs) working in these clinics. Our research combines thoughts from experienced and novice GPs who worked in Aboriginal Health, and shares some of their experiences related to communicating medical information with Aboriginal patients in this highly complex field. [ABSTRACT FROM AUTHOR]

This article reflects on collaborative research undertaken in Dawkins Park Reserve, NSW, Australia. The aim of the collaboration was to develop a local Indigenous cultural and educational outdoor precinct. Participants involved Aboriginal and Torres Strait Islander and non-Indigenous teachers and primary (Year 6) and secondary (Year 7) school students from three government schools and one catholic school. Fostering student knowledge of, and stewardship about, the reserve’s ecological biodiversity specific to climate change effects over time was the desired outcome. In this article, we share the successes and key challenges of using this park as a case study for outdoor learning as a case study for outdoor learning about climate change in an authentic, localised setting, and the contributions of Indigenous cultural and scientific knowledge to the development of the students’ understanding. Questionnaires and focus group discussions were undertaken with 174 students, while seven teachers engaged in focus group discussions. Quantitative data supported the significant increase in learning enjoyment outside the classroom and improved understanding of climate change at a local level. Conversely, departmental policy and COVID were identified as constraints for regular off-campus learning. [ABSTRACT FROM AUTHOR]

A description of Geoff Davis's wide interest in Australian Studies, in particular war literature and indigeneity. [ABSTRACT FROM AUTHOR]

This article focuses on leadership by women in Indigenous research in the higher education sector of Australia. The research that provided the context for this exploration of Indigenous women's leadership involved archiving ceremonial cultural knowledge from the Daly and Wagait regions of the Northern Territory. The article introduces the concept of Aboriginal corporeality and the struggle within colonial Australia and through to the present to prevent its erasure from Australia's history. This struggle is referenced in the paradigm shifts underway in Indigenist research. The article acknowledges the past commitments of powerful Aboriginal women to the advancement of their clans' people under the new circumstances that they had to confront from the 1880s. It is argued that the cultural agenda of these women prepared the ground for the advances in Indigenist research reported in this article. The article concludes with an example of the close, culturally significant partnership that was forged by the research project across two Aboriginal communities of the Northern Territory. [ABSTRACT FROM AUTHOR]

Leisure experiences for people with intellectual disabilities are often limited by influential dependency-laden assumptions found within disability service paradigms. Within a group home living environment, leisure can become even more constrained through the necessity to accommodate the desires, abilities, and needs of other residents as well as the time, duties, and available resources of the group home staff. For Canadian First Nations people with intellectual disabilities who may have been removed from their culture to be supported in a group living environment, cultural engagement needs to be purposeful and intentional as the desire to experience traditional activities is for more than simple pleasure, as explained by Stebbins’ concept of serious leisure. Using an ecological perspective, the purpose of the study was to (a) gain an understanding of the knowledge, experience, and meaning of Aboriginal culture to Aboriginal adults with intellectual disabilities living in a group home/supportive living setting, (b) become aware of the challenges experienced by the participants when connecting with their culture, and (c) develop strategies to address challenges presented so the participants can maintain/become further engaged in their culture. Using an Indigenist research framework to come to understand their experiences and ascribed meaning of Aboriginal culture, the participants were able to ‘Know’, ‘Be’, and ‘Do’ culture on their own terms. The strengths perspective may help to write a counter-story of possibility, hope, expectation and independence in response to a dominant grand narrative of inadequacy, hopelessness, underachievement and dependence which is typically the paradigmatic thinking associated with marginalised groups. [ABSTRACT FROM AUTHOR]

Objective To determine the population of owned dogs and cats in Indigenous communities in the Northern Territory (NT), and compare the data with those for the average Australian household. Methods Results of 20 Indigenous community animal health programs were analysed for species present and dog and cat numbers. The female breeding and puppy populations were also identified. Results The average dog population density was significantly higher than the average Australian household, with an average of 24.4 dogs per 10 households, but the average cat population density was similar (3.3 cats per 10 households). Numbers of other species were not determined. The average percentage of puppies in these communities was 17.6% of the treated canine population, the average percentage of breeding canine females was 18.6% of the treated canine population, and the average percentage of breeding feline females was 19.7% of the total feline population. Conclusions Dog populations in NT Indigenous communities were at least 6.3-fold higher per household compared with data for the rest of Australia. Cat populations per household were similar to the overall population. Factors contributing to the relatively high dog populations in remote Indigenous communities include a lack of veterinary presence, community remoteness, poor socioeconomic factors, poor house and yard designs, cultural reasons, communal beliefs, lack of community animal management and a lack of funding. We believe that animal health programs are an important way of addressing a number of these issues. Other elements that should be addressed include improving house and yard design, increasing education regarding animal health, care and welfare, and increasing the training and presence of health and animal professionals. [ABSTRACT FROM AUTHOR]

Background: The Strong Women, Strong Babies, Strong Culture Program (the Program) evolved from a recognition of the value of Aboriginal knowledge and practice in promoting maternal and child health (MCH) in remote communities of the Northern Territory (NT) of Australia. Commencing in 1993 it continues to operate today. In 2008, the NT Department of Health commissioned an evaluation to identify enabling factors and barriers to successful implementation of the Program, and to identify potential pathways for future development. In this paper we focus on the evaluation findings related specifically to the role of Aborignal cultural knowledge and practice within the Program. Methods: A qualitative evaluation utilised purposive sampling to maximise diversity in program history and Aboriginal culture. Semi-structured, in-depth interviews with 76 participants were recorded in their preferred language with a registered Interpreter when required. Thematic analysis of data was verified or modified through further discussions with participants and members of the evaluation team. Results: Although the importance of Aboriginal knowledge and practice as a fundamental component of the Program is widely acknowledged, there has been considerable variation across time and location in the extent to which these cultural dimensions have been included in practice. Factors contributing to this variation are complex and relate to a number of broad themes including: location of control over Program activities; recognition and respect for Aboriginal knowledge and practice as a legitimate component of health care; working in partnership; communication within and beyond the Program; access to transport and working space; and governance and organisational support. Conclusions: We suggest that inclusion of Aboriginal knowledge and practice as a fundamental component of the Program is key to its survival over more than twenty years despite serious challenges. Respect for the legitimacy of Aboriginal knowledge and practice within health care, a high level of community participation and control supported through effective governance and sufficient organisational commitment as well as competence in intercultural collaborative practice of health staff are critical requirements for realising the potential for cultural knowledge and practice to improve Aboriginal health outcomes. [ABSTRACT FROM AUTHOR]

Purpose – Aboriginal communities in Australia must have mapping information and technology to effectively and independently administer their land holdings and to define, evidence and thus protect their community and cultural identity. The purpose of this paper is to report on a pilot project that developed a customisable education programme to support Indigenous communities in the uptake of spatial mapping technologies to protect and manage cultural heritage in Victoria, Australia. Design/methodology/approach – A training programme to support Wadawurrung capabilities in spatial mapping technologies was developed, delivered and evaluated. Concurrently, the system's database was indigenised by Wadawurrung cultural heritage workers. Types and numbers of culturally significant sites mapped using the technologies were collated. The impact of the training and technologies for students and the Wadawurrung community was gauged through participation levels and evaluations. The approach to indigenous spatial mapping projects is informed by postcolonial theories interrogating neo-colonialist cartographic practices. Findings – Indigenous communities need to be resourced in the uptake of spatial mapping technologies and if universities are going to be involved in co-developing positive learning experiences that encourage the uptake of the technologies, they must have appropriate and respectful relationships with Aboriginal communities. Training programmes need to accommodate learners with diverse educational experiences and technological wherewithal. Research limitations/implications – Findings from the training evaluations are based on a small number of participants; however, they seem to be supported by literature. Practical implications – The education model developed is customisable for any Indigenous community in Australia. Social implications – The social and political importance of spatial mapping technologies for Indigenous Australians is evident as is the need for educational providers to have appropriate and respectful relationships with Aboriginal communities to co-develop positive learning experiences that encourage the uptake of the technologies. Originality/value – The Wadawurrung Dya Baap Ngobeeyt Cultural Heritage Mapping and Management Project developed practical strategies to build community capacity in Aboriginal Cultural Heritage Management and Protection. The educational programme developed supported learners to use technologies in cultural heritage management. Data were collected using community-developed fields for inclusion and culturally appropriate encryption of data. [ABSTRACT FROM AUTHOR]

The heavy metal mobs of Wadeye (notorious in the media as 'heavy metal gangs') are a new form of Aboriginal social organisation, almost entirely constituted by collateral kinship rather than descent relations. Dozens of overlapping mobs are each made up of sets of brothers and cousins, and are publicly symbolised by the name of a heavy metal band discovered via mass media. In contrast to recent Australianist anthropology that emphasises the fluidity of social structures and intercultural processes of identity formation, I argue that the metal mobs constitute a highly codified system of social organisation, and one in which non-Aboriginal cultural influences are quite peripheral. [ABSTRACT FROM AUTHOR]

In the contemporary debate about remote Indigenous economic development, Jon Altman's hybrid economy approach is the major alternative to the dominant neo-liberal perspective. Altman's approach emphasises the continuing customary economic activity of remote-living Indigenous Australians and their legitimate aspirations to live and work on their ancestral lands. Based on a close reading of Altman's writings, this paper analyses the hybrid economy model -- which is grounded in Altman's observations of outstation life in Arnhem Land -- and the approach to economic development Altman derives from it. It makes explicit the numerous assumptions underpinning the hybrid economy approach to Indigenous development. Some of these assumptions are more controversial than others. It is argued that while Altman's approach celebrates the unique skills and contributions of culturally-connected Indigenous people, it is predicated on a pessimistic assessment of the likelihood of mainstream education and employment 'closing the gap'. [ABSTRACT FROM AUTHOR]

Examining the role of culture and cultural perceptions of aging and dementia in the recognition, diagnosis, and treatment of age-related cognitive impairment remains an understudied area of clinical neuropsychology. This paper describes a qualitative study based on a series of key informant group interviews with an Aboriginal Grandmothers Group in the province of Saskatchewan. Thematic analysis was employed in an exploration of Aboriginal perceptions of normal aging and dementia and an investigation of issues related to the development of culturally appropriate assessment techniques. Three related themes were identified that highlighted Aboriginal experiences of aging, caregiving, and dementia within the healthcare system: (1) cognitive and behavioural changes were perceived as a normal expectation of the aging process and a circular conception of the lifespan was identified, with aging seen as going back 'back to the baby stage', (2) a 'big change in culture' was linked by Grandmothers to Aboriginal health, illness (including dementia), and changes in the normal aging process, and (3) the importance of culturally grounded healthcare both related to review of assessment tools, but also within the context of a more general discussion of experiences with the healthcare system. Themes of sociocultural changes leading to lifestyle changes and disruption of the family unit and community caregiving practices, and viewing memory loss and behavioural changes as a normal part of the aging process were consistent with previous work with ethnic minorities. This research points to the need to understand Aboriginal perceptions of aging and dementia in informing appropriate assessment and treatment of age-related cognitive impairment and dementia in Aboriginal seniors. [ABSTRACT FROM AUTHOR]

Three levels of government are investing in the renewal or construction of affordable housing in Manitoba's inner-city areas. Much of this housing is targeted to communities that are predominantly Aboriginal. Little consultation has occurred about the underlying cultural assumptions of the design of these homes. This is in spite of the fact that the layout of a home may significantly direct the life ways of a family or affect their relationships to relatives or neighbours. Lack of consultation has proved problematic in some Indigenous communities, whereas in those few cases where consultation has occurred, the emerging designs have been significantly different from conventional designs. This article describes a four-year process of consultation on cultural concepts in the design of buildings intended for Aboriginal families in urban communities in Manitoba. Participatory design activities drew out numerous themes that, if incorporated into buildings, might help Indigenous families retain or recover their cultural values and lifeways. A number of these Indigenous themes have been incorporated in buildings that have already been constructed. The themes relate not just to the decorative features of the buildings but to conceptual assumptions underlying their design. The article concludes with some public policy recommendations. [ABSTRACT FROM AUTHOR]

In her study on emotions across languages and cultures, Wierzbicka proposed a set of eleven working hypotheses on emotional universals. We test each of these hypotheses against data newly collected from the Native American language East Cree. Eight of these eleven hypotheses are confirmed, thus giving support to their universality. We offer cross-cultural comparison of anger-like, fear-like and shame-like concepts, and discuss the Cree expression of good and bad feelings, cry and smile, and Cree emotive interjections. Our findings indicate that not all languages commonly use figurative bodily images (‘my heart sank’) or bodily sensations (‘when I heard this, my throat went dry’) to describe cognitively based feelings. The Cree data also cast some doubt on a straightforward universal syntax for combining the primes, as proposed in the current Natural Semantic Metalanguage (NSM) framework. However, we conclude that, for researchers interested in avoiding ethnocentric bias, the NSM approach is on the right track as a tool for cross-cultural, cross-linguistic research on emotions. [ABSTRACT FROM AUTHOR]

In the mid-twentieth century many Aboriginal Australians moved to live in Australian cities in search of life opportunities that were not available to them in rural areas. This article explores the life history narratives of three Indigenous people who were brought to live in Sydney as children during this period. It considers the processes by which, in spite of the dominant policy position of assimilation at the time, they were alienated from the school education system and failed to make the most of their talents. None of them could recognise themselves in the meritocratic narratives held up to them. In addition, each experienced obligations to family and/or to home country that were incompatible with the rhythms of life associated with school education. [ABSTRACT FROM AUTHOR]