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This paper analyzes indigenous Noongars' demolished lives through the protagonist, Bobby, explaining the Australian Aboriginals' history and culture and exploring the relationship between Aboriginal people and white settlers in Kim Scott's That Deadman Dance. It also focuses on the displacement of Aboriginal children and what psychological pain both family and children faced as a result of separation, leading to a long-lasting struggle of hopelessness and fragmentation in their lives. Scott shows the loss and dispossession through his characters, giving sensitive evidence of their hearty association with the nature and beauty of the Australian landscape. Bobby, a street dancer, connects Aboriginals and settlers acting as a mediator for white settlers' establishment thinking that they are guests. However, the settlers totally disrupt the Aboriginals' life. The paper studies how the white settlers dismantle the Aboriginals' rich culture of dance, environment and livelihood, and also how their collective voice is suppressed in their own native land. [ABSTRACT FROM AUTHOR]

Aim: To systematically review the literature to investigate the role of the hospital pharmacist and the services provided for Aboriginal and/or Torres Strait Islander people. Methods: A systematic literature review was performed following a search from inception to present of MEDLINE, International Pharmaceutical Abstracts (IPA), EMBASE, Scopus and Pubmed, in accordance with PRISMA guidelines. All forms of published literature were included. Aboriginal and/or Torres Strait Islander people and hospital pharmacists/pharmacy department services in Australia were the populations included. Results: 1592 studies were identified. After removal of duplicates and application of inclusion and exclusion criteria, 16 papers underwent full text review, with 7 papers included in the final review. No high‐level evidence articles were found. Joanna Briggs Institute Levels of Evidence for meaningfulness were low. Settings were varied and included rural, remote and urban sites. Five articles were allocated a Donabedian Model level where the structure was described. Two papers described structure and process. None described outcomes. Hospital pharmacy services included development of models for patient care, partnerships and resource sharing in rural and remote areas and ensuring continuity of care. Conclusion: Systematic review of the literature to determine the role of hospital pharmacy services for Aboriginal and/or Torres Strait Islander people produced limited publications for review. From these, roles identified included: development of models for patient care, partnerships and resource sharing in rural and remote areas and ensuring continuity of care. Future research and publication of work by hospital pharmacists nurturing and developing relationships in partnership with Aboriginal and Torres Strait Islander communities is encouraged. [ABSTRACT FROM AUTHOR]

Purpose The purpose of this paper is to investigate success factors pertinent to the management of Indigenous businesses through the identification of points of intervention at the systemic and structural levels. Through this approach, the economic and social values that First Nations communities attach to intangible Indigenous cultural heritage (ICH) and Indigenous cultural intellectual property (ICIP) may be both recognised and realised as assets.Design/methodology/approach This paper adopts a multidisciplinary approach to address a global issue of economic and social significance to First Nation peoples, their businesses and the Australian Aboriginal communities. The authors adopt a First Nation epistemological standpoint that incorporates theoretical perspectives drawn from a diverse range of fields and theories (Preston, 2013), as well as advocate the use of Indigenist methodology for research with First Nation peoples as it is underpinned by critical race theory.Findings The authors argue conceptually that accounting, accountability and auditing consideration are required to fully identify what is impacting the successful management of Indigenous enterprises. Specifically, in relation to accounting, Elders should be included to assist in valuing the intangible ICH and ICIP assets. Furthermore, the authors emphasise the need to improve the financial and commercial literacy levels of Indigenous entrepreneurs.Practical implications The authors prescribe the use of tools for the accounting treatment of ICH and ICIP as intangible assets within an Australian regulatory environment and define an auditing process and accountability model incorporating cultural, social and environmental measures. A central tenet of this model relates to improving levels of personal and commercial financial literacy in the First Nation participants. Collectively, these factors promote informed participation and decision-making, and may promulgate more sustainable outcomes.Social implications Integrated thinking requires all these factors to be considered in a holistic manner, such that a First Nation enterprise and the wider Aboriginal and Torres Strait Islander people can understand, and make decisions based on, the overall impact it has on all their stakeholders and generally on the society, the environment and the economy.Originality/value This paper contributes to Australia’s strategic research priorities of maximising social and economic participation in society and improving the health and well-being of the Aboriginal and Torres Strait Islander people. The authors address the inability of current Western accounting standards, practices and models to suitably account for communally held and protocol-bound intangible Indigenous cultural heritage and Indigenous cultural intellectual property assets. [ABSTRACT FROM AUTHOR]

Clinical scenarios used in rural medical education often convey inappropriate stereotypes that undermine the intent of the curriculum. Case writers should be clear about the learning or assessment objectives in each case, have access to people with appropriate expertise and understanding of the issues, and ensure that contextual and cultural issues are not dominated by biomedical science. (TD)

This paper provides the initial chronological framework for an Australian Aboriginal women's sacred area, based on the first absolute ages obtained through luminescence dating. The Thirteen Mile Creek site of the Avon Downs women's sacred area provides evidence for various aspects of women's lives, including lithic raw material extraction and lithic artefact production from ∼7000 years to recent times. It is the first dated Aboriginal women's sacred area in Australia. The successful use of single grain luminescence on a colluvial mantle suggests the potential to extend cultural histories in tropical hillslopes to the middle Holocene. Our preliminary study of the site raises awareness of the challenges of protecting women's sacred sites from mining and development and highlights the importance of preserving Aboriginal sacred sites for future generations. [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]

A 56-year-old Canada Native took a college course on Australian Indigenous approaches to knowledge. He observed that initially many students were hindered by their past experience with linear paradigms of structured academic processes. Eventually they let their minds access spirit and feeling in addition to thought, allowing a recall of life experiences and the knowledge gained from them. (TD)

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In 1951, performers from Daly River and Tiwi Islands Aboriginal communities staged a corroboree strike. The musicians and dancers had routinely entertained visiting cruise ships in the Darwin Botanic Gardens, but now joined dockside workers to protest the jailing and exiling of two Aboriginal agitators Lawrence Wurrpen (Urban) and Fred (Nadpur) Waters. In Melbourne, the Australian Aborigines' League expressed solidarity with the Darwin strikes and protested the exclusion of Aboriginal voices from the Jubilee of Australian Federation. The League's leaders Doug Nicholls and Bill Onus produced a new work of musical theatre featuring east coast Aboriginal performers Fred Foster, Margaret Tucker, Georgia Lee, Harold Blair, and others in 'Out of the Dark — An Aboriginal Moomba'. In this paper we examine political uses of performance in Australia's assimilation era, and show how Aboriginal agitators used music and dance to connect struggles for rights across Australia, and to keep cultural identity alive. In doing so we show how performance operated both as work and as assertion of cultural sovereignty. [ABSTRACT FROM AUTHOR]

The principal purpose of this study was to gain a greater understanding of the utilitarian and symbolic significance of koalas for Aboriginal communities in Queensland, Australia as recorded by colonists during the early period of colonization and the early twentieth century. It does this primarily through a close examination of the nineteenth-century and early twentieth-century archival records and contemporary publications that relate to Queensland Aboriginal peoples' associations with koalas. This paper is the third in a series investigating the historic and cultural importance of the koala according to the location in Australia. It likewise employs the historical method approach, which relies on identifying historical sources, evaluating their relative authority, and combining their testimony appropriately in order to construct an accurate and reliable picture of past events and environments. Through a critique of the published historical sources, the distribution of and the etymology of "koala" are briefly discussed before an examination is made of the animal's spiritual importance, associated cultural traditions, and simultaneous utilitarian role. Mirroring previous studies published by the authors on Victoria and New South Wales, we confirm that the predominately non-Aboriginal historical records reveal that koalas were hunted for food and their skin in some Queensland regions. It shall be seen that the ethno-historical records are inconclusive about the koala's distribution in Queensland, whether they were hunted across all of the state at the point of colonization and whether they were considered an integral food source in some regions. Furthermore, this study demonstrates that the extent to which they were used varied across regions and between language groups and was subject to certain rules, and that their spiritual significance can be traced directly to epic creation stories. The implications of this paper are consistent with the earlier New South Wales and Victorian studies: regional variations exist in Queensland in relation to the (pre-colonial, colonial and post-colonial) historic relationship between Aboriginal communities and koalas and that close consultation with Aboriginal communities needs to be taken into consideration when planning conservation measures relating to koalas. [ABSTRACT FROM AUTHOR]

Objective: Equity and access to high‐quality healthcare for Aboriginal and Torres Strait Islander (Aboriginal) people has remained refractory for complex and multifactorial reasons, and there are sound ethical arguments for addressing this urgently. In EDs all patients who 'leave at own risk' (LAOR) or 'do not wait to be seen' (DNW) are at increased risk of readmission, morbidity or death. This also incurs additional resource costs to the health system. Aboriginal patients have high rates of DNW and LAOR. The Flexiclinic model of care was co‐designed to better support the needs of Aboriginal patients in the ED and to reduce the rates of DNW and LAOR. Methods: 'Dalarinji', or Flexiclinic, is a flexible model of care within the ED collaboratively devised with the Aboriginal Health Unit to address the major factors that influence this vulnerable cohort leaving the St Vincent's Hospital ED (SVHED) prior to being assessed or before completion of treatment. Results: In the 3 months since its introduction, the Flexiclinic approach has significantly improved the quality and equity of access to medical care at SVHED for Aboriginal patients with the average summed rate of DNW and LAOR falling to 5.2% of presentations, representing a fivefold decrease in the probability of Aboriginal patients receiving incomplete care. Conclusion: The Flexiclinic approach has significantly improved medical care at SVHED for Aboriginal patients. It has been well received by both staff and patients and has had no adverse effects on delivery of services to other patient groups. This paper highlights a specific deficiency in the provision of ED care for Aboriginal patients, discusses some of the reasons for this and argues the ethical case for urgently addressing this gap. A model jointly developed by the ED and the Aboriginal Health Unit is presented and the early results are discussed. [ABSTRACT FROM AUTHOR]

Recent neo-liberal policy frameworks in Australia advocate economic development opportunities for Aboriginal Australians as a viable strategy to redress the marginalisation and social disadvantage that appear to characterise many Aboriginal communities. In New South Wales (NSW), Aboriginal peoples are currently negotiating with industry for the chance to participate in coal seam gas (CSG) development opportunities. Based upon research focusing on CSG development in the Northern NSW region, this paper argues that certain constructions of Aboriginality inhibit successful Aboriginal engagement with the economic opportunities provided by CSG. This paper illuminates the role of the media in facilitating dominant discourse about Aboriginality and the implications of those constructions for Aboriginal engagement with the mainstream economy. Findings demonstrate that the media are complicit in constructing Aboriginal peoples in a way that could prejudice their attempts to engage in economic opportunities that do not align with the dominant constructions of Aboriginality. [ABSTRACT FROM AUTHOR]

In Australia and internationally, Indigenous children are seriously overrepresented in the child welfare system. This article provides an overview of literature investigating the needs of Indigenous children in residential care facilities. The provision of culturally safe and trauma-informed therapeutic care to Indigenous children and young people in residential care recognizes that the trauma and violence that they have experienced is exacerbated by their Indigeneity due to the colonial histories presenting. Utilizing a systematic scoping review methodology, the study returned a total of 637 peer-reviewed articles that were identified and reviewed for inclusion. The process of exclusion resulted in the inclusion of eight peer-reviewed studies and 51 reports and discussion papers sourced from gray literature. Findings from this study, though dearth, indicate that trauma-informed and culturally safe interventions play a significant role in Indigenous children's health and well-being while in care. Their experiences of abuse and neglect transcend individual trauma and include intergenerational pain and suffering resulting from long-lasting impacts of colonization, displacement from culture and country, genocidal policies, racism, and the overall systemic disadvantage. As such, a therapeutic response, embedded within Indigenous cultural frameworks and knowledges of trauma, is not only important but absolutely necessary and aims to acknowledge the intersectionality between the needs of Indigenous children in care and the complex systemic disadvantage impacting them. [ABSTRACT FROM AUTHOR]

Our paper explores the complex place-based relations of cross-sector partnerships between Indigenous and non-Indigenous partners. We draw on a longitudinal in-depth case study of the Bundian Way, an Indigenous-led cross-sector partnership of over 40 organisations. Through practices of listening to history and walking 'on Country', the non-Indigenous partners and our team came to appreciate the indivisibility of place and time and bear witness to the intergenerational trauma of colonially imposed divisions. By combining a 45-day place-based ethnography with a 36-month participant observation and repeated interviews with the Advisory Committee members, we explain how non-Indigenous members of the cross-sector partnership came to realise, and reverse, these place-time divisions. We contribute to an ethics of custodianship by first contrasting, and then combining, Indigenous and Western ways of knowing place through time. [ABSTRACT FROM AUTHOR]

Purpose: From 2018, the Schools Up North (SUN) programme worked with three remote Australian schools to enhance their capability and resilience to support the wellbeing and mental health of Aboriginal and Torres Strait Islander students and staff. This paper explores the implementation of SUN during the first two years of COVID-19 (2020–2021). Method: Using grounded theory methods, school staff, other service providers and SUN facilitators were interviewed, with transcripts and programme documents coded and interrelationships between codes identified. An implementation model was developed. Results: The SUN approach was place-based, locally informed and relational, fostering school resilience through staff reflection on and response to emerging contextual challenges. Challenges were the: community lockdowns and school closures; (un)availability of other services; community uncertainty and anxiety; school staff capability and wellbeing; and risk of educational slippage. SUN strategies were: enhancing teachers' capabilities and resources, facilitating public health discussions, and advocating at regional level. Outcomes were: enhanced capability of school staff; greater school-community engagement; student belonging and engagement; a voice for advocacy; and continuity of SUN's momentum. Conclusions: The resilience approach (rather than specific strategies) was critical for building schools' capabilities for promoting students and staff wellbeing and provides an exemplar for remote schools globally. [ABSTRACT FROM AUTHOR]

Boomerangs are among the most recognisable elements of Australian Aboriginal technology. In the popular mindset, the prevailing image of these wooden artefacts is that of thrown implements that return to the thrower, principally used for hunting animals. However, boomerangs have a deep multipurpose role in Indigenous societies, with just a few examples of their known functions, including fighting, digging, and making music (i.e., "clap sticks"). Recently, yet another function for boomerangs has been proposed (Martellotta et al., 2021): the functional modification of lithic tools (i.e., retouching)—a form of use that is almost unknown among non-Aboriginal researchers. Here, we provide the first comprehensive review of evidence for the use of boomerangs as lithic retouching tools (percussors). A detailed lexical analysis demonstrates similarities between Palaeolithic bone retouchers used for the same purposes as the Australian hardwood boomerangs, thus confirming our traceological hypothesis and the power of using a multidisciplinary approach in investigating Australia's deep past. This paper provides the foundation for discussions surrounding the multipurpose concept behind many Aboriginal tools by focusing on the most iconic item. We propose that, in future studies, the complex technological and functional features of boomerangs should take precedence over their famous "returning effect". [ABSTRACT FROM AUTHOR]

The historical study of exemptions has focused on escape from protectionist policies designed to control and monitor Aboriginal people in Australia — restricting their freedom of movement, intruding into their family life, and reducing their ability to participate on equal terms in the labour force. In this paper, we consider a contemporary policy — income management — which primarily restricts the freedom to dispose of personal income and has targeted Aboriginal people and communities, both directly and indirectly. Provisions for individual exemptions have been incorporated inconsistently within the many iterations of income management, and Aboriginal people are significantly less likely than others to be granted an exit from this form of financial control. The study reported here is an example of mixed‐methods social research, rather than an historiography. We use techniques of historical comparison to illuminate contemporary practices and identify the ongoing influence of settler‐colonial governance in the lives of Aboriginal people. [ABSTRACT FROM AUTHOR]

Background: Appropriate choice of research design is essential to rightly understand the research problem and derive optimal solutions. The Comorbidity Action in the North project sought to better meet the needs of local people affected by drug, alcohol and mental health comorbidity. The aim of the study focused on the needs of Aboriginal peoples and on developing a truly representative research process. A methodology evolved that best suited working with members of a marginalised Aboriginal community. This paper discusses the process of co-design of a Western methodology (participatory action research) in conjunction with the Indigenous methodologies Dadirri and Ganma. This co-design enabled an international PhD student to work respectfully with Aboriginal community members and Elders, health professionals and consumers, and non-Indigenous service providers in a drug and alcohol and mental health comorbidity project in Adelaide, South Australia. Methods: The PhD student, Aboriginal Elder mentor, Aboriginal Working Party, and supervisors (the research team) sought to co-design a methodology and applied it to address the following challenges: the PhD student was an international student with no existing relationship with local Aboriginal community members; many Aboriginal people deeply distrust Western research due to past poor practices and a lack of implementation of findings into practice; Aboriginal people often remain unheard, unacknowledged and unrecognised in research projects; drug and alcohol and mental health comorbidity experiences are often distressing for Aboriginal community members and their families; attempts to access comorbidity care often result in limited or no access; and Aboriginal community members experience acts of racism and discrimination as health professionals and consumers of health and support services. The research team considered deeply how knowledge is shared, interpreted, owned and controlled, by whom and how, within research, co-morbidity care and community settings. The PhD student was supported to co-design a methodology that was equitable, democratic, liberating and life-enhancing, with real potential to develop feasible solutions. Results: The resulting combined Participatory Action Research (PAR)-Dadirri-Ganma methodology sought to create a bridge across Western and Aboriginal knowledges, understanding and experiences. Foundation pillars of this bridge were mentoring of the PhD student by senior Elders, who explained and demonstrated the critical importance of Yarning (consulting) and Indigenous methodologies of Dadirri (deep listening) and Ganma (two-way knowledge sharing), and discussions among all involved about the principles of Western PAR. Conclusions: Concepts within this paper are shared from the perspective of the PhD student with the permission and support of local Elders and Working Group members. The intention is to share what was learned for the benefit of other students, research projects and community members who are beginning a similar journey. [ABSTRACT FROM AUTHOR]

The 'Wild Australia Show' was a travelling troupe of Aboriginal performers who, during 1892-93, performed in Brisbane, Sydney and Melbourne where they were photographed by leading studio portraitists of the time. The vast majority of the over 160 collected photos of the troupe are very poorly provenanced, with the performers' names and language group identities often inaccurately spelt partly due to being initially mis-heard and mis-pronounced; and in a proportion of cases photos are non-provenanced. This paper contains an introduction to the photographs, names and group identities of the 27 Aboriginal participants who were drawn from the Queensland frontiers, with a description of the methodology of how their identities were derived from a complex, contradictory, but ethnographically limited corpus of data. This research in visual anthropology represents a contribution to correcting the often ethnocentric and racist legacy of colonial Indigenous museum collections - the failure to recognise and acknowledge basic human identity and familial and social affiliations amongst First Nations peoples. [ABSTRACT FROM AUTHOR]

The thylacine, commonly associated with its Tasmanian extinction, also existed on the Australian mainland up until 3000–3500 years ago and is depicted in rock art sites in various locations around Australia. This lengthy period since extinction means we know little about Aboriginal Australians' connections with this animal. This paper draws on available evidence to explore these thylacine connections. This exploration highlights the role that inscriptions, traces and narratives may play in facilitating continuing relationships with long extinct species. It also suggests that in these cosmologies, the material absence of a species does not necessarily correlate with ontological finality (of the kind generally considered central to the idea of extinction). The comparative perspective offered here complements work detailing extinction as a concept that has its own historical origins and developments, one that emerges as a specific cultural understanding about the nature of the world and its inhabitants. [ABSTRACT FROM AUTHOR]

This paper documents and shares findings from a Systematic Literature Review (SLR) that was conducted to explore what published evidence exists of how Indigenous perspectives have been incorporated into the Australian tertiary engineering curriculum. The importance of embedding these perspectives into engineering education is known as it provides holistic and authentic learning experiences, reflects real world and industry practices, and better equips graduates. Engineers must competently demonstrate understanding of, and ethical conduct for, social and community duties. In order to provide graduates with the knowledge and awareness of how engineering practices affect human, societal, and environmental demands, it is becoming increasingly important to emphasise the human elements of engineering. The SLR resulted in 27 included results which highlighted six reoccurring themes, vital for the shared success when embedding Indigenous perspectives. This included community engagement, capacity building for engineering educators, resource repository, storytelling, use of frameworks, and projects. [ABSTRACT FROM AUTHOR]

Background: Recently in Australia, access to culturally safe developmental practices for Aboriginal and Torres Strait Islander families has been enhanced by the availability of a culturally appropriate developmental screening tool, the Ages and Stages Questionnaire – Talking about Raising Aboriginal Kids (ASQ‐TRAK). This paper aims (i) to describe the uptake of the ASQ‐TRAK developmental screening tool in Aboriginal Community Controlled Organizations and mainstream services in Australia and (ii) to explore the extent to which organizations using the ASQ‐TRAK have engaged training for staff. Methods: A retrospective review of ASQ‐TRAK sales and training records from January 2015 to May 2020 to determine the ASQ‐TRAK distribution by jurisdiction and service type and the number of services that have engaged training. Results: Five hundred ASQ‐TRAK kits have been distributed across 77 agencies. Of those, 100 kits (20%) have been purchased by Aboriginal Community Controlled Organizations. Most have been distributed in the Northern Territory (NT) (178, 36%), Western Australia (165, 33%) and South Australia (64, 13%). Of the 15 ASQ‐TRAK training workshops, nine have been in the NT. Of the 196 practitioners trained, 25 were identified as facilitators for their organization. Conclusion: Despite substantive research translation across Australia, with evidence of its acceptability in different contexts, most Aboriginal Community Controlled Organizations have not yet accessed the ASQ‐TRAK, and most organizations have not participated in training. There is an imperative to progress knowledge translation to improve quality and accessibility of culturally appropriate developmental care. Adequately resourced ASQ‐TRAK implementation support is needed to ensure sustainable implementation at scale. [ABSTRACT FROM AUTHOR]

The paper "Considering Aboriginality: hauntological and feminist perspective on the "Third Space" in Jane Harrison's plays Stolen and Rainbow's End” examines the postcolonial social and cultural aspects related to the Australian Aboriginal people, using the concept of the "Third Space", developed by Homi K. Bhabha, reinterpreted and extended in selected aspects by hauntology theory (N. Abraham and M. Torok's phantom and J. Derrida's spectre) and feminist literary criticism. The analysis of selected aspects highlighted in the plays, such as distorted identity, no sense of belonging, specific settings and locations, characters' transformation and their relationships through the "Third Space" concept, with references to hauntology and feminism, may offer new interpretations and solutions to the issues connected with Aboriginality. [ABSTRACT FROM AUTHOR]

Objectives: To compare outpatient attendance rates for Aboriginal and Torres Strait Islander ('Aboriginal') and non-Aboriginal patients at a large metropolitan health service in Melbourne, Australia, and to describe the barriers and enablers experienced by urban-dwelling Aboriginal patients in attending hospital outpatient appointments. Methods: This study used a mixed-method approach. Proportions of referred patients who booked and attended outpatient appointments were extracted from a health service database. Aboriginal versus non-Aboriginal cohorts were compared using chi-squared tests. Eleven patients, one parent of a patient and two community nurses were interviewed by telephone to investigate perceived barriers and enablers to attending outpatient appointments among Aboriginal patients. Results: Outpatient referrals were greater among Aboriginal than non-Aboriginal people; however, referrals were significantly less likely to result in an outpatient clinic booking and attendance for Aboriginal compared to non-Aboriginal people. Interview participants reported several barriers to attending appointments, related to logistical, quality of care and cultural factors. Suggested facilitators to make appointment attendance easier included: provision of transport support, improving clinic scheduling, utilising a variety of appointment reminder formats, providing food in waiting rooms, flexible appointment timing options, outreach services, access to Aboriginal support workers, improving communication and relationships with Aboriginal people, cultural awareness training for staff and the provision of culturally appropriate spaces. Conclusion: Some barriers faced by Aboriginal patients in attending hospital outpatient appointments in urban areas can be addressed through implementation of enablers suggested by participants. Data have informed the development of a tailored, inclusive, culturally and consumer-focused appropriate hospital outpatient service model of care. What is known about the topic? Health outcomes are poorer and burden of disease greater among Aboriginal and Torres Strait Islander people than non-Aboriginal and Torres Strait Islander people. What does this paper add? Compared to non-Aboriginal and Torres Strait Islander people, among Aboriginal and Torres Strait Islander people in urban settings, more outpatient referrals are made, but these referrals are significantly less likely to result in an outpatient clinic booking and attendance. Barriers and enablers to urban-dwelling Aboriginal and Torres Strait Islander people attending outpatient hospital appointments relate to logistical, quality of care and cultural factors. What are the implications for practitioners? Identifying and understanding the barriers and enablers to healthcare access for urban-dwelling Aboriginal and Torres Strait Islander people provides a foundation on which practitioners and organisations can facilitate urban hospital outpatient service development, with the aim to better support healthcare engagement and appointment attendance. [ABSTRACT FROM AUTHOR]

This paper is based on fieldwork carried out in 1981–82 with the Warlpiri women in Willowra, Northern Territory. The basis of discussion is the documentation of women's ceremonies and the return of the data many years later to this community. My role as an ethnographer in the past, and the potential outcomes of the reintroduction of ethnographic data, indicates there is much of value in the documentation of Indigenous cultural and intellectual heritage. Documenting religious ceremonies reveals a variety of values: that of the ethnographer in the documentation of Indigenous cultural and intellectual property; the intrinsic value of these material renditions to the tradition-bearers themselves; and the value of these contributions in applied community contexts. In regard to the community benefits of research and documentation, the paper addresses archival documentation for revitalisation of culture. [ABSTRACT FROM AUTHOR]

Barwick (1990) finds that, in Central Australian performance, whilst text and melody in isolation are relatively fixed, 'there is immense variability in their combination, which is accomplished by what may be crudely characterised as a process of expansion and contraction of the melody to accommodate texts of different lengths' (Barwick 1990:61). Following musicological examinations by both Barwick (Barwick 1989, 1990 and 1995) and Keogh (Keogh 1995) which focus on identifying principles that underlie this process of expansion and contraction, the paper presented here looks at songs of the junba genre, composed and performed by Ngarinyin elder, Scotty Martin, in the North central Kimberley. In addition, it is suggested in this paper that the style of musicological analysis developed by Barwick and Keogh has relevance beyond the discipline of musical analysis, as its results allow the analyst and reader to begin to trace relationships between creative processes active in the moment of performance with 'patterns and rules' evident in other aspects of the music-makers' ways of being in the world. [ABSTRACT FROM AUTHOR]

Otitis media is very common in Aboriginal children in Western Australia and chronic ear disease causes major problems in speech and language development and education. Up until recently, most programmes dealing with the problem of OM have focused on clinical interventions rather than prevention. The Enhanced Prevention Working Group was established as part of the WA Child Ear Health Strategy (2017–2021). The Group has worked collaboratively to develop a set of recommendations for prevention of OM in Aboriginal children. These recommendations were informed by WA-based health promotion interventions initiated by Aboriginal Health Practitioners at a community level. This paper provides a historical perspective of the current situation and discusses each of the recommendations from Aboriginal Health Practitioners working within their community. [ABSTRACT FROM AUTHOR]

Representations of Aboriginal Australian peoples as genetically predisposed to sporting prowess are pervasive and enduring perceptions. This rhetoric belongs to a larger narrative that also describes a peculiarly Aboriginal style of play: full of flair, speed and ‘magic’. Such imagery has informed a common perception that, in many team sports, Aboriginal athletes are biologically more suited to playing positions characterised by pace, trickery and spontaneity, rather than those that utilise leadership acumen and intellectual skill. There has been a great deal of academic research exploring how such essentialised and racialised representations play out for Aboriginal athletes. In this paper, however, we extend that research, examining how racialised representations of Aboriginal athletic ability affect Aboriginal coaches. Premised on interviews with 26 Aboriginal Australian coaches, we argue that representations of Aboriginal athletes as naturally suited to speed and flair, rather than leadership and sporting-intellect, help maintain an environment that limits opportunities for Aboriginal Australians seeking to move into sporting leadership roles, such as coaching. This paper sheds light on the ways in which racialised representations of Aboriginal athletes feed into a settler colonialist narrative that stymies opportunities for aspiring Aboriginal professional coaches, and speculates on the limitations of this approach, in challenging the political hegemony of settler colonialism. [ABSTRACT FROM AUTHOR]

Based on ethnographic research conducted with Bardi and Jawi people, two Indigenous groups from the Northwestern Kimberley region of Western Australia, the aim of this paper is to approach the complexities related to Indigenous tourism in Australia through the politics of knowing and not-knowing as embodied by Indigenous tour guides and non-Indigenous tourists. It examines the notion of knowing (or not-knowing) and its usages by Indigenous and non-Indigenous people in the context of their tourist encounter. ‘Knowing’ represents an important aspect through which Aboriginal people and their non-Indigenous guests negotiate their interactions. In particular, the paper shows how Indigenous and non-Indigenous expectations from tourism lead actors to adopt divergent positions and to assert renewed claims in relation to knowledge or knowing, casting new light on issues of self-representation and empowerment in the domain of Indigenous tourism. [ABSTRACT FROM AUTHOR]

Thinking about the governance of Indigenous poverty as an economic, social and racial project, the paper offers a way of understanding the dynamics of Indigenous policy formation in Australia in the neo-liberal age as what Howard Winant first coined a racial formation. In providing this analysis, this paper sits alongside a small, but growing body of work that reveals the racialized effects of governing through poverty in the neo-liberal age. [ABSTRACT FROM AUTHOR]

Over much of the nineteenth century, recurring problems of covert and opportunistic conflict between settlers and Indigenous peoples produced considerable debate across the British settler world about how frontier violence could be legally curbed. At the same time, the difficulty of imposing a rule of law on new frontiers was often seen by colonial states as justification for the imposition of order through force. Examining all the mainland Australian colonies from the 1830s to the end of the nineteenth century, this paper asks how this contradictory dilemma played out through deployment of ‘native police’ and the ‘civilising’ role of legalised violence as a strategy for managing the settler frontier. In light of wider debate about a humanely administered empire, Australia’s first native police force established in New South Wales in 1837 was conceived as a measure that would assist in the conciliation and ‘amelioration’ of Aboriginal people. In the coming decades, other Australian colonies employed native police either as dedicated forces or as individual assistants attached to mounted police detachments. Over time, the capacity they held to impose extreme violence on Aboriginal populations in the service of protecting pastoral investments came to reflect an implicit acceptance that punitive measures were required to bring order to disorderly frontiers. By tracing a gradual shift in the perceived role of native police from one of ‘civilising’ Aboriginal people to one of ‘civilising’ the settler state itself, this paper draws out some of the conditions under which state-sanctioned force became naturalised and legitimated. It concludes that, as an instrument of frontier management, native policing reflected an enduring problem for Australia’s colonial governments in reconciling a legal obligation to treat Aboriginal people as subjects of the crown with a perceived requirement to bring them under colonial authority through the ‘salutary lessons’ of legalised violence. [ABSTRACT FROM AUTHOR]

This paper analyzes the functions of interactional devices used by co-tellers in multiparty stories in Umpila and Kuuku Ya'u, two closely related dialects of a Paman language of Cape York Peninsula, Australia. Within the Umpila and Kuuku Ya'u speech community there is a strong cultural preference for multiparty storytelling – a preference which has been noted in a number of Aboriginal Australian contexts. This paper seeks to understand the mechanisms through which co-tellers in these multiparty narratives contribute to the story. It first discusses co-teller roles, and distinguishes three key narrator roles and orders of conduct associated with each. The analysis then focuses on the use of questions and evaluative comments used by one type of co-teller, supporting narrators. The following discussion demonstrates that questions and evaluative comments go beyond immediate functions of seeking information or spontaneous expressive reactions. They help to fulfil expectations on supporting narrators to engage actively in the talk. It is additionally shown that these devices have functions in highlighting key aspects of the story and developing stance in intricate ways that complement the main line of the storytelling. The analysis demonstrates the close coordination of co-tellers in constructing a story; piece-by-piece they collaboratively describe and evaluate the story events as a group, prioritizing a local and situated shared telling over other potential story goals like performance and progressivity of a plot. The analysis of Umpila and Kuuku Ya'u storytelling contributes to the field of interaction and narrative studies by furthering our understanding of the organization of storytelling in different cultures and languages contexts. [ABSTRACT FROM AUTHOR]

Simple Summary: The dingo (Canis dingo) is a wild-living canid endemic to mainland Australia; the descendent of an early lineage of dog introduced thousands of years ago to the continent, where it was isolated from further introductions of domestic canines until European colonisation began in 1788. Dingoes are notoriously difficult to maintain in captivity and owing to their predatory nature it is also known that they can pose a serious risk to children. Yet, written records and oral histories indicate that Aboriginal people in mainland Australia routinely practiced the rearing and keeping of dingoes in a tame state within their home communities and domestic spaces. This paper reviews historical and archaeological evidence for the management of wild and captive dingoes by Indigenous communities, revealing a substantial divide between the nature and outcomes of these interactions between historical/pre-contact Aboriginal societies and those in contemporary Australia. It is concluded that this special human-wild canid relationship has implications for the understanding of the domestication of dogs from wolves during the Late Pleistocene. Historical sources and Indigenous oral traditions indicate that Australian Aboriginal people commonly reared and kept the wild-caught pups of dingoes (C. dingo) as tamed companion animals. A review of the available evidence suggests Indigenous communities employed an intense socialisation process that forged close personal bonds between humans and their tame dingoes from an early age. This was complemented by oral traditions which passed down awareness of the dangers to children posed by wild or unfamiliar dingoes, and which communicated the importance of treating dingoes with respect. Together, these practices resulted in what can be interpreted as substantially altered behaviours in tamed dingoes, which, despite their naturally high prey drive, were not considered a serious threat to children and were thus able to be maintained as companion animals in the long term. This relationship is of importance for understanding the original domestication of the dog, as it demonstrates a means by which careful and deliberate socialisation by foragers could both manage risks to children's safety posed by keeping wild canids in the domestic realm and retain them well into reproductive maturity—both issues which have been highlighted as obstacles to the domestication of dogs from wolves. [ABSTRACT FROM AUTHOR]

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One of the most subtle and complex oral literatures, Australian Aboriginal literature, still keeps meaning covert to Western readers, despite its ever-growing popularity and prolificity. As an introduction to an ongoing research into orality in Australian Aboriginal Literature, this paper aims to focus on a number of reasons which, while make Aboriginal stories more palatable for Western culture, distil original meaning of concepts, beliefs and traditions. In other words, what are some of the elements which hinder source - reader communication when it comes to Australian Aboriginal literature? The focus of this paper is meaning transformation through layers of interpretation, starting from an original performance of a story, with its syncretism of art forms. It is well worth it to explore such development of meaning, from performance to oral translation into English, with its later written form, to ultimately broken-down fragments covert within poems or novels. It is of no wonder Western readership comes up against difficulty in grasping meaning from Australian Aboriginal literature, as our own understanding of universal concepts, such as time, space, spirituality is so fundamentally different. There are, however, valuable lessons to be learnt and any effort will yield reward. [ABSTRACT FROM AUTHOR]

This paper examines the outcomes of a 4-year implementation of a mathematics program (Representations, oral language and engagement in Mathematics: RoleM) for Australian Aboriginal and Torres Strait Island students' learning of mathematics across the first 4 years of primary school (Foundation—Year 3). It specifically aims to determine how engagement in teaching and learning mathematics changes as beginning teachers and student participate in the RoleM project. Data were collected from teachers across the 4 years of the RoleM project who were working in schools with young Aboriginal and Torres Strait Islander students. This paper draws on data from 22 beginning teachers (in their first 3 years of teaching) who participated in three semi-structured interviews. Findings indicate that the relationship between the constructs of engagement are potentially on a continuum, with changes in teacher perspectives of their own engagement and students' engagement acting in a synchronised manner. [ABSTRACT FROM AUTHOR]

This article answers the question, 'is the influence of the Indian Act associated with worse economic income and education outcomes in Manitoba? This investigation focuses on the category of Aboriginal persons who self-reported as First Nations and compared the economic outcome of Status Indians (those affected by the Indian Act) with those of non- Status Indians. This paper's principal contribution to the field is that it assesses empirically the effect of the Indian Act on the economic outcomes of the Indian population in Manitoba using the 2011 NHS individual data. The results indicate that being a Status Indian is associated with a lower probability of higher economic outcomes in terms of income and education. [ABSTRACT FROM AUTHOR]