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Objective: Aboriginal Elders have supported Aboriginal health and wellbeing for generations. Aboriginal Elders also play an important role in guiding those who work in health systems to work in culturally safe ways. The Cultural Exchange Program was developed to encourage reflexivity among non-Aboriginal researchers (N = 6) through experiential learning and relationship building with local Noongar Elders (N = 5). This paper examines the transformative impacts of this program for both the Aboriginal Elders and non-Aboriginal participants. Method: The Cultural Exchange Program was developed through an Aboriginal Participatory Action Research (APAR) approach. The Elders and researchers had active involvement and influence over the research process and interpretation of data. Themes were co-created through the APAR approach, including a reflexive thematic analysis and feedback loop. Results: For the Elders, the program promoted a desire to educate and bring about change, facilitated healing through truth-telling, and led to experiences of cultural respect. For the non-Aboriginal participants, the program evoked deep respect for the Elders and their knowledges, surfaced unsettling colonial realities, encouraged an inwards reflection, and motivated social justice change. Conclusions: These results highlight the transformative and healing experiences which can exist at the intersection of reflexivity, truth-telling, truth-witnessing, and relationship building. KEY POINTS: What is already known about this topic: The history and practice of health and wellbeing research has contributed to the colonisation of Aboriginal peoples. There is a need for health and wellbeing professionals to develop reflexive skills to work in culturally safe ways with Aboriginal peoples. Aboriginal Elders can play an important role in guiding those who work in health and wellbeing systems to work in culturally safe ways. What this topic adds: This paper outlines the process and outcomes of a Cultural Exchange Program, which encouraged reflexivity among non-Aboriginal mental health and wellbeing researchers. Aboriginal Elders and non-Aboriginal participants engaged in independent but intertwined transformative journeys, through building friendships, trust, and reciprocity. In line with an Aboriginal Participatory Action Approach, Elders and participants co-created themes as co-researchers. [ABSTRACT FROM AUTHOR]

People often continue to rely on misinformation in their reasoning after they have acknowledged a retraction; this phenomenon is known as the continued-influence effect. Retractions can be particularly ineffective when the retracted misinformation is consistent with a pre-existing worldview. We investigated this effect in the context of depressive rumination. Given the prevalence of depressotypic worldviews in depressive rumination, we hypothesised that depressive rumination may affect the processing of retractions of valenced misinformation; specifically, we predicted that the retraction of negative misinformation might be less effective in depressive ruminators. In two experiments, we found evidence against this hypothesis: in depressive ruminators, retractions of negative misinformation were at least as effective as they were in control participants, and more effective than retractions of positive misinformation. Findings are interpreted in terms of an attentional bias that may enhance the salience of negative misinformation and may thus facilitate its updating in depressive rumination. [ABSTRACT FROM AUTHOR]