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When addressing disparities in health status of Indigenous Australians, it is necessary to consult with Indigenous people to explore their health needs. The process of improving health outcomes is complex; it requires acknowledgement of underlying cultural and social determinants of health and active engagement of Indigenous people to define the issues and identify solutions. The aim of this study is to explore the most appropriate research methodologies to determine Australian Indigenous community members' perceptions of their health needs. A scoping review was conducted in BioMed Central, CINAHL, Informit Health, MEDLINE Ovid, ProQuest and Scopus databases and Google Scholar for all relevant literature published between 2009 and 2018. Extensive manual searches of reference lists were also undertaken. The limited number of articles relating to needs assessment with Indigenous community members prescribed broadening the scope of the review to include articles that describe methodologies to enhance Indigenous people's engagement in the research process. Twelve papers met the inclusion criteria. Three major themes emerged: (1) the imperative to develop and implement Indigenist research methodologies; (2) participatory action research (PAR) and community-based participatory research (CBPR) as appropriate methodologies to conduct research with Indigenous community members; and (3) yarning or storytelling as a culturally appropriate Indigenous method of data collection. [ABSTRACT FROM AUTHOR]

Objective: This study investigated the delivery of guideline-recommended services for the management of acute rheumatic fever (ARF) and rheumatic heart disease (RHD) in Australian primary healthcare centres participating in the Audit and Best Practice for Chronic Disease (ABCD) National Research Partnership project. Methods: ARF and RHD clinical audit data were collected from 63 Aboriginal centres in four Australian jurisdictions using the ABCD ARF/RHD audit tool. Records of up to 30 patients treated for ARF and/or RHD were analysed per centre from the most recent audit conducted between 2009 and 2014. The main outcome measure was a quality of ARF and RHD care composite indicator consisting of nine best-practice service items. Results: Of 1081 patients, most were Indigenous (96%), female (61%), from the Northern Territory and Queensland (97%) and <25 years of age (49%). The composite indicator was highest in the 0–14 year age group (77% vs 65–67% in other age groups). Timely injections and provision of client education are important specific areas for improvement. Multiple regression showed age >15 years to be a significant negative factor for several care indicators, particularly for the delivery of long-acting antibiotic injections and specialist services in the 15–24 year age group. Conclusions: The results suggest that timely injection and patient education are priorities for managing ARF and RHD, particularly focusing on child-to-adult transition care. What is known about the topic?: The burden of rheumatic fever and RHD in some Aboriginal communities is among the highest documented globally. Guideline-adherent RHD prevention and management in primary health care (PHC) settings are critically important to reduce this burden. Continuous quality improvement (CQI) is a proven strategy to improve guideline adherence, using audit cycles and proactive engagement of PHC end users with their own data. Previously, such CQI strategies using a systems approach were shown to improve delivery of ARF and RHD care in six Aboriginal health services (three government and three community controlled). What does this paper add?: This paper focuses on the variation across age groups in the quality of ARF and/or RHD care according to nine quality of care indicators across 63 PHC centres serving the Aboriginal population in the Northern Territory, Queensland, South Australia and Western Australia. These new findings provide insight into difference in quality of care by life stage, indicating particular areas for improvement of the management of ARF and RHD at the PHC level, and can act as a baseline for monitoring of care quality for ARF and RHD into the future. What are the implications for practitioners?: Management plans and innovative strategies or systems for improving adherence need to be developed as a matter of urgency. PHC professionals need to closely monitor adherence to secondary prophylaxis at both the clinic and individual level. RHD priority status needs to be assigned and recorded as a tool to guide management. Systems strengthening needs to particularly target child-to-adult transition care. Practitioners are urged to keep a quick link to the RHDAustralia website to access resources and guidelines pertaining to ARF and RHD (https://www.rhdaustralia.org.au/arf-rhd-guideline, accessed 3 October 2019). CQI strategies can assist PHC centres to improve the care they provide to patients. [ABSTRACT FROM AUTHOR]

Aboriginal People have inhabited the Australian continent before time began, but archaeologists and anthropologists state there is evidence for approximately 51,000 to 71,000 years of continual habitation. During this time, the Australian continent has experienced many environmental and climatic changes, which have contributed to mass animal extinction. The skeletal remains of Aboriginal Australians were examined for evidence, which may be indicative of fast running which would assist survival. The skull and mandible bones of the Kaurna People were examined for signs evolutional traits related to survival. Aboriginal culture, knowledge of medical treatment and traditional medicines were also investigated. Oral storytelling of factual events, passed down unchanged for millennia, contributed to survival. The Kaurna People exhibited evolutionary facial features that would have assisted survival. Kaurna People had excellent knowledge of medicine and the capacity to heal their community members. The process of mobility and relocation may have embedded the need to be mobile in some Aboriginal Australian cultures, and why many Aboriginal tribes did not invest too much time and resources in building permanent structures and dwellings. Navigating these extremely harsh, rapidly changing conditions is an incredible story of survival of Aboriginal Australians. The findings of this investigation suggest that Aboriginal Australians' survival methods were complex and multi-faceted. Although this paper could not examine every survival method, perhaps Aboriginal Peoples' knowledge of flora and fauna, (for nourishment and medicine) living in clans, and avoiding mass cohabitation was paramount to our survival. [ABSTRACT FROM AUTHOR]

This paper was written in response to a request by the editors of the AP: Online Journal of Public Archaeology, Jaime Almansa Sánchez and Elena Papagiannopoulou, for Claire Smith to write on the future of public archaeology in Australia. In Australia, public archaeology focusses on high profile colonial sites such as The Rocks in Sydney (Karskens 1999) and Port Arthur in Tasmania (Steele et al. 2007; Frew 2012), tourism (e.g. Cole and Wallis 2019) or enhancing school curricula (Nichols et al. 2005; Owens and Steele 2005). However, given her decades-long relationships with Jawoyn and Ngadjuri people (Smith 1999; Smith et al. 2016; Smith et al. 2020), Claire Smith decided that a useful way of approaching this topic would be to obtain Indigenous views on the subject. Accordingly, she contacted the Aboriginal co-authors of this article and invited them to co-author the paper. The possibility to write in free form was a boon. The 'conversation' format we settled on was designed to facilitate the voices of individuals, to present a range of Indigenous views, to allow people to express their views frankly, and to deal with the constraints of people being located in different parts of Australia as well as occasional lock-downs due to COVID-19. We decided on five topics/questions that would be the basis of the conversation. Each Aboriginal author gave their views either by email or by phone. These views were interwoven into a 'conversation'. The language has been edited lightly for clarity and to simulate a real-life conversation. The final text was approved by all authors. [ABSTRACT FROM AUTHOR]

Objective: The aim of this study was to describe the experiences of communication for staff providing cardiac care for Aboriginal and Torres Strait Islander patients in hospital and discuss potential improvements. Methods: Focus group discussions were performed with 58 multidisciplinary staff who provide care for Aboriginal and Torres Strait Islander cardiac patients in two metropolitan and two regional hospitals in South Australia and Northern Territory. Inductive thematic analysis was undertaken to identify staff perceptions of communication challenges and strategies for improvement. Results: There were five key themes: (1) communication is central to good care; (2) communication within busy clinical environments; (3) supporting a strong Aboriginal workforce; (4) a cultural as well as clinical focus; and (5) particular challenges working with patients from remote areas. Conclusions: Providing effective communication that is both clinically and culturally appropriate is often challenging within a busy and non-adaptive hospital environment. Moving beyond clinical tasks, increased Aboriginal and Torres Strat Islander health workforce and cultural competency, supporting coordinated care and improved skills are required to meet the communication needs of Aboriginal and Torres Strait Islander patients. What is known about this topic?: Communication between patients, their families and hospital staff is crucial for health care quality and safety. There is little understanding of the challenges and opportunities for staff to meet the communication needs of Aboriginal and Torres Strait Islander cardiac patients to address disparities in acute care settings. What does this paper add?: This paper discusses the barriers and potential improvements, as identified by hospital staff providing care to Aboriginal and Torres Strait Islander cardiac patients in both metropolitan and regional settings. What are the implications for practitioners?: Practitioners should be trained and supported in providing both clinically and culturally safe care for Aboriginal and Torres Strait Islander patients. This requires adequate time, two-way communication and resources to support and facilitate effective communication. [ABSTRACT FROM AUTHOR]

Objective: Completion rates in vocational education are typically poor for Aboriginal students (<30%). A scholarship program was designed for Australian Aboriginal students using five enablers of success previously identified for Aboriginal preregistration tertiary nursing students. The purpose of this study was to evaluate whether the five enablers contributed to the success of Aboriginal students in vocational education and whether there were any other enablers. Methods: Semistructured interviews were conducted with two groups of Aboriginal students in Certificate III and IV Dental Assisting and Certificate IV in Allied Health Assistance, and their teaching and support staff. The data were initially coded inductively. Initial codes were then categorised according to the five enablers identified to contribute to the success of Bachelor of Nursing students. New categories were created for data not assigned to the enablers. Results: Twenty students (64.5% of the cohort) and six staff (75%) consented to participate. The five enablers were perceived to have contributed to the success of the scholarship recipients and two additional enablers were identified. A completion rate of 96.8% was achieved by the scholarship recipients (30 completions of 31 enrolments). Conclusions: In contrast with the state average, a completion rate of 96.8% was achieved using seven enablers in this study. To improve completion rates for Aboriginal students, vocational education programs need to be customised to cultural, family and community context. The seven enablers in this study should be subject to a larger study to inform policy, funding, design and delivery of vocational training for Aboriginal students. What is known about the topic?: It is well established in the literature that Aboriginal students have poorer educational outcomes than other students. What does this paper add?: This paper validates five previously identified enablers to improve outcomes for Aboriginal students and an additional two for vocational education. These enablers may also be applicable to other types of education. What are the implications for practitioners?: Practitioners can use the enablers in this study to design and implement vocational education programs and improve educational outcomes for Aboriginal students. [ABSTRACT FROM AUTHOR]

Recent reforms to the Australian child-protection sector have widened its scope from solely a statutory child-protection system to a public-health model to increase the number of agencies involved in the provision of services for children who are deemed 'vulnerable' or 'at risk'. Nevertheless, the number of Aboriginal children in the sector continues to increase. This paper argues that the reflective basis of social work practice in Australia contains a lack that evades consideration of the 'projective identifications' informing practice. Social workers are more likely to achieve safety outcomes for children when such projections are acknowledged and tendered to in their reflective practice. [ABSTRACT FROM AUTHOR]

This paper reports on a series of studies investigating the production and perception of stop voicing contrasts in speakers of Central Australian Aboriginal English (CAAE; Alice Springs, Australia). Study 1 investigated Voice Onset Time (VOT) and Constriction Duration (CD) in stop consonants in naturalistic adult speech, and the speakers produced a VOT-based voicing distinction in word-initial stops, while medial voiceless stops differ from voiced stops in having both longer VOTs and longer CDs, at least for the syllable onset position. Study 2 investigated the implementation of stop voicing contrasts (VOT and CD) in a cohort of child CAAE speakers, and the results are consistent with the adult CAAE data, suggesting predictable intergenerational transmission. Finally, Study 3 tested child speakers' perception of stop voicing contrasts using a mispronunciation detection task, where the participants demonstrated above-chance performance for the voicing distinction across all places of articulation. Together, the findings suggest that CAAE has phonemic stop voicing distinctions, like Mainstream Australian English, and that CAAE medial stops are jointly cued by both VOT and CD, a feature shared with the contact language, Kriol. [ABSTRACT FROM AUTHOR]

Objectives: Arguably, the deficit narrative of oral health inequities, perpetuated by colonial re‐search agendas, media and sociopolitical discourse, contributes to oral disease burden and fatalism among Aboriginal and Torres Strait Islander Peoples. There remains a need to evolve the way oral health is understood, in a manner that reflects the lived experiences of Aboriginal and Torres Strait Islander Peoples. Methods: This paper proposes decolonising methodologies as a strategy to ensure oral health re‐search creates more equitable oral health outcomes and realities for Aboriginal and Torres Strait Islander Communities. Anchored by a critical reflection of the failure of dominant oral health inequity re‐search practices to address Indigenous oral health, both in Australia and internationally, we propose five explicit pathways for decolonising Aboriginal and Torres Strait Islander oral health re‐search. Results: We argue the need for (1) positionality statements in all re‐search endeavours, (2) studies that honour reciprocal relationships through the development of proposals that ask questions and follow models based on Traditional Knowledges, (3) the development of culturally secure and strengths‐based data capturing tools, (4) frameworks that address the intersection of multiple axes of oppression in creating inequitable conditions and (5) decolonising knowledge translation techniques. Conclusion: Importantly, we recognize that re‐search will never be entirely 'decolonised' due to the colonial foundations upheld by academic institutions and society more broadly; however, as oral health re‐searchers, we ascertain that there is an ethical compulsion to drive decolonising re‐search pursuits that produce equitable oral health outcomes for Aboriginal and Torres Strait Islander Communities. [ABSTRACT FROM AUTHOR]

Background: For Aboriginal and Torres Strait Islander peoples, culture is foundational to health and wellbeing. However, its inherent conceptual complexity and diversity across and within different Aboriginal and Torres Strait Islander cultural groups means that it has rarely been explored in depth by epidemiological research. As a result, there are very few measures which adequately represent the heterogeneity and importance of Aboriginal and Torres Strait Islander cultures for health and wellbeing. Tools grounded in the social determinants of health are mostly based on European academic opinion about what constitutes culture and wellbeing, and the views of Indigenous peoples are rarely included. Mayi Kuwayu, the National Study of Aboriginal and Torres Strait Islander Wellbeing, developed a new survey tool based on health and wellbeing as perceived by Aboriginal and Torres Strait Islander people. This paper describes several of the key processes used to identify cultural domains and develop questionnaire items for the survey tool, reflecting the importance of culture to Aboriginal and Torres Strait Islander peoples. Methods: Focus groups were conducted at community organisations and conferences with Aboriginal and Torres Strait Islander people. These sessions were aimed at identifying key cultural domains to be addressed by the Mayi Kuwayu questionnaire and to field test drafts of the questionnaire, which were then modified according to focus group feedback and expert input. Results: Extensive community consultations allowed us to identify key cultural domains, generate questionnaire items, and test initial content validity. The six overarching cultural domains identified during the development of the Mayi Kuwayu questionnaire were: Connection to Country; Beliefs and knowledge; Language; Family, kinship, and community; Cultural expression and continuity; and Self-determination and leadership. Conclusions: The processes used by Mayi Kuwayu have generated meaningful cultural items for use in Aboriginal and Torres Strait Islander health and wellbeing research. Further assessment of these processes, including a comparison with best practice guidelines and psychometric testing of the items and scales developed, will be conducted in a future program of work. [ABSTRACT FROM AUTHOR]

To enhance the accessibility and acceptability of evidence-based parenting programs in Indigenous communities, there is a need to build a confident and skilled workforce within these diverse settings. For training to be effective, the complex histories, traditional values and practices of the communities in which a program will be delivered must be appreciated. In this paper, we investigate the efficacy of a community-adapted, professional training program to deliver the evidence-based Indigenous Triple P - Positive Parenting Program (Triple P) in remote Aboriginal communities in the Fitzroy Valley, Western Australia. Extensive consultation with community leaders, a project advisory group, and local Aboriginal organizations and service providers guided modifications to the program. Repeated measures analyses were used to assess parent coach (N = 38) knowledge and confidence prior to and immediately post training and at an accreditation workshop two months following training. Parent coaches who completed the tailored Triple P practitioner training reported high rates of satisfaction with the training, a significant increase in capacity to deliver parenting support, significantly increased confidence in their parent consultation skills, and significantly increased perceived empowerment within communities, the workplace and home. These results were maintained at two months post-training. Qualitative results indicate that training was well received and beneficial. Post-training support by an experienced Triple P practitioner residing in the community for an extended period was critical to supporting program implementation and sustainability. Highlights: Training in evidence-based parenting support programs for Indigenous Peoples. Program co-designed and implemented with community input, led to a high rate of accreditation in a cohort of local workers. Community-led program choice, training model and peer support increased empowerment of parent coaches. Collaborative and flexible approach informs best practice in bringing any evidence-based program to Indigenous communities. [ABSTRACT FROM AUTHOR]

Community rehabilitation is an essential health service that is often not available to remote Australians. This paper describes the first cycle of a collaborative project, between local community members, allied health professionals and a university, to co-design a community rehabilitation and lifestyle service to support adults and older people to stay strong and age well in place. An action research framework was used to develop the service for adults in two remote communities, one being a discrete Aboriginal community. The first cycle involved planning for, and trialling of a service, with observations, reflections and feedback from clients, community members, university students and health service providers, to inform the subsequent service. Over two years, stakeholders worked collaboratively to plan, trial, reflect and replan an allied health student-assisted community rehabilitation service. The trial identified the need for dedicated clinical and cultural supervision. During replanning, three key elements for culturally responsive care were embedded into the service: reciprocity and yarning; holistic community-wide service; and Aboriginal and Torres Strait Islander mentorship. An action-research approach to co-design has led to the establishment of a unique community rehabilitation service to address disability and rehabilitation needs in two remote Australian communities. Co-design of community rehabilitation services between Aboriginal and Torres Strait Islander community members and the local allied health professionals can lead to development of an innovative service model for remote Aboriginal communities. Culturally responsive community rehabilitation services in Aboriginal and Torres Strait Islander communities requires holistic and community-wide perspectives of wellbeing. Incorporating Aboriginal and Torres Strait Islander ways of engaging and communicating, and leadership and mentorship for non-Indigenous allied health professionals and students are essential components for students-assisted culturally responsive services. [ABSTRACT FROM AUTHOR]

Aboriginal Australians experience trauma that is linked to continuing colonising practices in the present, and which are also reproduced throughout the more than 230 years of colonisation. Intergeneration trauma intersects with the over-representation of Aboriginal people in the welfare and justice systems. This paper examines evidence of the relations between trauma and colonialising practices imposed on Indigenous peoples, as past and present conditions leading to intergenerational trauma. Historical and present-day conditions affecting Aboriginal children and families are shown to set in place the conditions producing trauma over time. [ABSTRACT FROM AUTHOR]

Disproportionately high numbers of Aboriginal young people access residential alcohol and other drug programs in Australia. While demand is high, these programs often have low numbers of Aboriginal staff. Residential programs, however, generally offer supports that reflect features of Aboriginal health care – holistic, group-based, connected to local communities, and addressing determinants of health. The qualitative research outlined in this paper was a collaboration between a mainstream residential therapeutic community program and two Aboriginal community-controlled organisations, and Aboriginal young people and researchers, with Aboriginal research leadership. It used an Aboriginal healing framework to understand the experiences of 12 young Aboriginal people in the program, triangulated with 19 key informant interviews. This provided an opportunity to understand how Indigenous knowledge about healing related to mainstream programs and the experiences of Aboriginal young people. This moves beyond individualist and deficit-focused conceptions of youth alcohol and drug use and centres Aboriginal cultures as healing. Findings point to the need for critically self-reflective mainstream organisations, a larger Aboriginal workforce with leadership roles, partnerships with Aboriginal Elders and organisations, and an investment in Aboriginal community-controlled alcohol and other drug services. [ABSTRACT FROM AUTHOR]

Background: The impact of colonisation, dispossession and marginalisation on the health of Aboriginal and/or Torres Strait Islander peoples (hereafter respectfully referred to as Aboriginal people) is well documented. Aboriginal people continue to practice traditional healing, and in recent years have initiated numerous community-based healing programs around Australia. The Closing the Gap policy has also resulted in numerous community health programs. Despite these program and policy responses, Aboriginal people continue to experience persistent health disparities. The role of Aboriginal Elders in shaping Aboriginal health has yet to be a focus of research attention. This paper reports on a study that examined the contributions of Elders to the healing of Aboriginal people in a remote Tasmanian community. Methods: Our co-designed participatory action research methodology was undertaken with eight community Elders. Results: Analysis of qualitative data derived through interviews and yarning circle discussions revealed an emerging theme of community healing; with Elders undertaking a suite of therapeutic practices, and promoting cultural values to strengthen Aboriginal identity, community cohesion and connections to Country. The Elders identified healing as an essential process in response to intergenerational trauma, racism and marginalisation. Conclusions: The findings inform policy stakeholders to consider the wisdom and voice of Elders in addressing Aboriginal community healing. The Closing the Gap policy framework has made little impact in addressing Aboriginal health disparities. However, Aboriginal Elders are quietly leading the way in community healing; represented by a suite of therapeutic practices and the promotion of cultural values to strengthen Aboriginal identity, community cohesion and connections to Country. Elders provide stakeholders with a culturally embedded framework to advance the health and well-being of Aboriginal people. [ABSTRACT FROM AUTHOR]

This paper will explain the concept of double perspective and the impact that this cultural understanding may have on the health of the Indigenous peoples of Scandinavia. In inter-cultural communication, one set of meanings may be discernible to the outsider while a whole extra set of restricted or underlying meanings are only accessible for those people who have the cultural knowledge to discern them. These different sets of meanings embody a double perspective. It is not dual perspectives on the same reality but rather seeing two separate but overlapping realities. We will discuss the layers of meaning which are involved in the interactions between public healthcare institutions, clinicians and staff, and Indigenous people including the Sámi. These interactions are influenced by the impact of colonization and the ongoing epistemicide of Indigenous thought. By realising the improved resilience that a double perspective brings to Indigenous peoples, an awareness of the inclusion and exclusion of Indigenous persons, cultures and histories should become established in public institutions and in everyday life. A double perspective carries Sámi resilience, and should be understood as a key to support individual health, and also the collective wellbeing of a people living on their traditional yet colonized land. [ABSTRACT FROM AUTHOR]

Critical reflection is an important tool used by social workers to develop culturally responsive education, practice, and supervision. Current frameworks provide clearly defined processes for learners and professionals to create culturally safe learning and practice. However, in the models currently used in Australian social work, there is no representation of Aboriginal ways of knowing, being and doing. In this paper, we introduce a new model which integrates, for the first time, both Western and Aboriginal Peoples' epistemologies in critical reflection. This model is intended to be used by Aboriginal and Torres Strait Islander and non-Indigenous learners and professionals who are dedicated to creating culturally safe spaces that acknowledge and integrate Aboriginal Peoples' culture and wisdom. The aim of the model is to support social workers to reflect deeply, then integrate and act on their learning in a culturally responsive way that may create transformative practice. [ABSTRACT FROM AUTHOR]

Introduction and Aims To review the results of five research projects commissioned to enhance alcohol treatment among Aboriginal Australians, and to highlight arising from them. Design and Methods Drafts of the papers were workshopped by project representatives, final papers reviewed and results summarised. Lessons arising were identified and described. Results While the impact of the projects varied, they highlight the feasibility of adapting mainstream interventions in Aboriginal Australian contexts. Outcomes include greater potential to: screen for those at risk; increase community awareness; build capacity and partnerships between organisations; and co-ordinate comprehensive referral networks and service provision. Discussion Results show a small investment can produce sustainable change and positive outcomes. However, to optimise and maintain investment, cultural difference needs to be recognised in both planning and delivery of alcohol interventions; resources and funding must be responsive to and realistic about the capacities of organisations; partnerships need to be formed voluntarily based on respect, equality and trust; and practices and procedures within organisations need to be formalised. Conclusions There is no simple way to reduce alcohol-related harm in Aboriginal communities. However, the papers reviewed show that with Aboriginal control, modest investment and respectful collaboration, service enhancements and improved outcomes can be achieved. Mainstream interventions need to be adapted to Aboriginal settings, not simply transferred. The lessons outlined provide important reflections for future research. [Gray D, Wilson M, Allsop S, Saggers S, Wilkes E, Ober C. Barriers and enablers to the provision of alcohol treatment among Aboriginal Australians: A thematic review of five research projects. Drug Alcohol Rev 2014;33:482-490] [ABSTRACT FROM AUTHOR]

Purpose The purpose of this paper is to explore the idea that, in the last few decades, collaborative inquiry methods have evolved along a similar trajectory to dual lens research. Dual lens research, known in various contexts as both ways, two-eyed seeing Old Ways New Ways, and Koodjal Jinnung (looking both ways), is designed to generate new knowledge by exploring a theme through Aboriginal and contemporary western lenses. Participatory action research and a dual lens approach are considered in a number of projects with a particular focus on the issues such work can raise including conceptual challenges posed by fundamental differences between knowledge sets.Design/methodology/approach The authors hypothesize that a dual lens approach will become a branch of participatory action research, as such, a robust description needs to be developed and its ethical implications are considered. Existing work in this direction, including principles and processes, are collated and discussed.Findings Dual lens research as a branch of participatory action research is of great significance in countries with Aboriginal populations that are undergoing a cultural renaissance. As dual lens practitioners, the authors are finding their research outputs have a high positive impact on both Aboriginal and non-Aboriginal populations and make a genuine contribution to reconciliation by finding ways of going forward together.Originality/value This paper joins a growing body of research that supports resonances between Aboriginal and “western” research methods. [ABSTRACT FROM AUTHOR]

As some of the first people to spend extended amounts of time with Indigenous peoples, missionaries were well placed to provide information to European and colonial audiences on non-European peoples. Moravian missionaries arrived in Australia in the mid-nineteenth century and over the next six decades worked amongst numerous Indigenous groups in the south-eastern part of Australia, in the interior, and in northern Queensland. This paper will trace the contributions made by German Moravian missionaries to anthropological and ethnographical knowledge both in the colonies as well as in Germany. It will particularly focus upon the connections forged in religious and scientific networks through anthropological work. The paper contends that a unified German identity was forged through scientific work that transcended denominational boundaries. Moreover, the ability to disseminate ethnographical knowledge within secular circles, both in the colonies and in Germany, provided legitimisation to missionary work and embedded missionaries within global knowledge networks. Through examining the work of one individual missionary, Friedrich Hagenauer, the fragility of these global knowledge networks is explored. [ABSTRACT FROM PUBLISHER]

Since Cronulla, racism and the resurgence of White ethno-nationalism is again contesting the diversity of Australian national imaginaries. This paper argues, however, that encounters with Aboriginality and connection to Country provide fresh perspectives that affirm difference. The paper focuses on Broome and Darwin, two urban centres in northern Australia with a visible Aboriginal population that have been the focus of little contemporary research on intercultural relations compared to southern cities. Such an optics from the Top End is necessary, given its unique histories of Aboriginal and ethnic minority contact that predate White settlement, as well as the ongoing resistance to dehumanising, interventionist and racially discriminatory practices and policies. This paper places affirmative ‘events of commoning’ at the core of emancipatory politics. Such a politics is informed by the theoretical conceptualisation of commoning as a relational process of ‘being-in-common’ that unfolds in cooperative practices and collective action. We focus on two events – a protest event in Broome as response to the closure of remote Aboriginal communities and a ‘celebration walk’ through the streets of Darwin during NAIDOC week. These ‘noisy’ and ‘quiet’ struggles reclaim the street and provide the possibility to think about how a common world can be recomposed through embodied potentiality. [ABSTRACT FROM PUBLISHER]

Purpose: Indigenous Australians report mental health problems at a much higher rate than non-Indigenous Australians. However, rather than more services, it has been proposed that there should be a positive, socially based approach to improving mental health in Indigenous communities. The population-wide Western Australian Act-Belong-Commit mental health promotion campaign appeared to be consistent with such an approach. Hence, after consultation with Indigenous community members, a culturally adapted version of the campaign was developed and launched in a largely Indigenous remote Australian community. A survey of Indigenous community members was conducted two years later to assess campaign impact. The aim of this paper is to report on the impact on community members of this cultural adaptation. Design/methodology/approach: Intercept interviews were conducted with Indigenous community members (n = 31) to assess respondents' awareness of the campaign elements and activities, understanding of campaign messages and whether respondents had undertaken activities to improve their own or their family's social and emotional well-being as a result of the campaign. Findings: There was universal awareness of the adapted campaign in this sample, with 81% reporting doing something for their own social and emotional well-being, 74% reporting doing something for the social and emotional well-being of their family or friends and 48% reporting doing something for community well-being, as a result of campaign exposure. Originality/value: The cultural adaptation of the Act-Belong-Commit campaign in the Australian Roebourne community is the first reported Indigenous adaptation of a population-wide mental health promotion campaign. [ABSTRACT FROM AUTHOR]

Wintoneak and Blaise (2022) voice an estuary through three river-child stories as part of an ongoing river-child walking inquiry that is concerned with generating climate change pedagogies. Rather than I giving voice to i rivers, Ryan's framework recognizes the inherent language of rivers and, in this way, presents a medium to hear their voice(s). Welcome to this Special Issue of River Research and Applications, entitled Voicing Rivers. Through the transformative capacity of language, new words and therefore new wor [l] ds, Ryan shows how hydropoetics can inspire new visions of rivers and openness to rivers, as they exist as well as in their potential to emerge and transform. [Extracted from the article]

This paper addresses the ontological differences between modern water, the dominant way of thinking about water in the industrialised West, and Living Waters, a concept used by Aboriginal Australians to talk about water(s) and water bodies. Working collaboratively with Aboriginal experts and state government water planners in the Kimberley region of Western Australia we developed two social-ecological conceptual models to compare propositions about the ontological character of water. One model represents a modern water paradigm, upon which state systems of water management are based, and the other represents a customary system of management: a Living Waters paradigm that depicts the relationships between people, other beings, and the waters of the Martuwarra/Fitzroy River catchment. The models are intended to inform water governance processes and influence negotiations between State and customary institutions. We use the models here to analyse water policy tools and their ability to support the relationships particular groups have with their waters. We identify gaps in existing policy for the sustainability of Living Waters. We discuss the implications of the differences between these two conceptual models for water justice, as well as for sustainability research and socio-ecological modelling as it applies to rivers and their waters in Australia and elsewhere, or to other human-environment relationships. [ABSTRACT FROM AUTHOR]

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Objective: In light of concerns surrounding neoliberal government approaches to addressing Aboriginal disadvantage, this project examined how Elders consider the Closing the Gap programs for improving community health outcomes. Methods: A participatory action research project was undertaken in collaboration with eight Elders from a remote Aboriginal community in Australia's island state of Tasmania. The findings emerged from thematic analysis of individual interviews and yarning circles. Results: The Closing the Gap programs were seen by Elders as having instrumental value for addressing Aboriginal community disadvantage. However, the programs also represented a source of ongoing dependency that threatened to undermine the community's autonomy, self-determination and cultural foundations. The findings emerged to represent Elders attempting to reconcile this tension by embedding the programs with cultural values or promoting culture separately from the programs. Ultimately, the Elders saw culture as the core business of community well-being and effective program delivery. Conclusion: The findings are reflective of tensions that arise when neoliberal policies are imposed on Aboriginal ways of knowing, being and doing. The Elders premised cultural well-being as the key determinant of Aboriginal community health. What is known about the topic?: Closing the Gap represents successive neoliberal policy responses of Australian governments to address ongoing Aboriginal disadvantage. What does this paper add?: Closing the Gap programs were recognised by Aboriginal Elders for providing the community with improved services, but also a threat to the community's cultural foundations and self-determination. The findings illustrate ongoing tensions between neoliberal principles and Aboriginal cultural values. What are the implications for practitioners?: More effective Closing the Gap approaches require greater collaboration between policy stakeholders and community Elders. [ABSTRACT FROM AUTHOR]

Past histories charting interactions between British healthcare and Aboriginal Australians have tended to be dominated by broad histological themes such as invasion and colonization. While such descriptions have been vital to modernization and truth telling in Australian historical discourse, this paper investigates the nineteenth century through the modern cultural lens of mental health. We reviewed primary documents, including colonial diaries, church sermons, newspaper articles, medical and burial records, letters, government documents, conference speeches and anthropological journals. Findings revealed six overlapping fields which applied British ideas about mental health to Aboriginal Australians during the nineteenth century. They included military invasion, religion, law, psychological systems, lunatic asylums, and anthropology. [ABSTRACT FROM AUTHOR]

This paper discusses the background to and consequences of a collecting expedition into the Darling River area of western New South Wales, Australia. The expedition was funded by the Museum of Victoria and was undertaken to expand the Museum's collections from this significant area of Aboriginal occupation that had only recently been supplanted by European settlement. The paper focuses on the practices and attitudes of a local pastoralist, Hubert Murray, whose activities provide a window onto the world of early twentieth century antiquarianism in Australia. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to outline the possibilities of intersectional history as a novel method for management history. Intersectional history combines intersectionality and the study of the past to examine discrimination in organizations over time. This paper explores the need for intersectional work in management history, outlines the vision for intersectional history and provides a brief example analyzing the treatment of Australian Aboriginal people in a historical account of Qantas Airways. Design/methodology/approach: This paper contends that intersectionality is a discursive practice, and it adopts a relational approach to the study of the past to inform the method. This paper focuses on the social construction of identities and the enduring nature of traces of the powerful in organizations over time. Findings: The example of Qantas Airways demonstrates that intersectional history can be used to interrogate powerful traces of the past to reveal novel insights about marginalized peoples over time. Originality/value: Intersectional history is a specific and reflexive method that allows for the surfacing of identity-based marginalization over time. The paper's concentration on identity as socially constructed allows a particular focus on notions or representations of the marginalized in traces of the past. These traces may otherwise mask the existence and importance of marginalized groups in organizations' dominant histories. [ABSTRACT FROM AUTHOR]

The high prevalence and health effect of tobacco smoking and secondhand smoke exposure among Aboriginal and Torres Strait Islander people is well known. Due to its significance, the responsibility of tackling smoking among Aboriginal and Torres Strait Islander people should not remain solely with health service providers. The creation of supportive environments and collaboration beyond the health sector are critical elements of comprehensive primary health care practised by Aboriginal Community Controlled Health Services. This paper discusses how Apunipima Cape York Health Council worked with three Aboriginal Shire Councils to create more smoke-free places, using local working groups, information sessions and community-based health promotion. The flexibility and the time allocated to the engagement process with councils, community leaders, organisations and community members were important. All three communities acknowledged the benefits of role modelling and working together to improve health, with addressing tobacco smoking seen as 'everyone's business' and 'not just service providers'. Aboriginal Shire Councils can play a critical role, in partnership with Aboriginal Community Controlled Health Services, in creating healthy places that enable healthy choices. [ABSTRACT FROM AUTHOR]

Helping children recover from the impact of child abuse and neglect is complicated by the limited evidence available on programme effectiveness and efficacy. This paper describes the implementation of a therapeutic service, in Victoria, Australia, known as Take Two, and provides a profile of client characteristics. The paper describes some of the barriers to children in the child protection system accessing therapeutic or mental health services and the approach attempted to overcome these barriers. The Take Two Practice Framework and the subsequent contribution of the Child Trauma Academy's Neurosequential Model of Therapeutics are discussed. There is exploration of evidence‐based practice and how this and related concepts are considered in the evolving theory of change and the Practice Framework. This includes consideration of what else is needed to supplement the evidence. The paper provides a useful model for other agencies that are planning or implementing a therapeutic programme for children traumatised by abuse and neglect. 'Describes the implementation of a therapeutic service, in Victoria, Australia, known as Take Two, and provides a profile of client characteristics' Key Practitioner Messages: Systematic reviews conclude that there is insufficient evidence to allow reliance on any single intervention with this client group.This poses a genuine dilemma for services that aim to utilise evidence‐informed interventions but find their offerings limited.Taking a research‐based and evidence‐informed approach with a strong theory of change has assisted one such programme to respond to this dilemma. [ABSTRACT FROM AUTHOR]

For centuries, education has been used as a tool of assimilation, and this has been the Indigenous experience in Australian education system. Nevertheless, for those who has successfully negotiated it, education provides the key to self-determination, active and equal participation in the society. Since 2007, United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) is relevant to the Australia's Indigenous people. It has provided several guidelines, such as self-determination, rights and equity, which should be given to them. The UNDRIP should be not just an acceptance of a symbolic gesture but a more active 'recognition of rights'. Therefore, this paper reviews the current and the past reports that reflect the shifts in government policy of Indigenous education in Australia during the important key period when government policy relating to the Indigenous people shifted between 1974 and 2014. Several themes are identified as outcomes from the document analysis including: assimilation; equity and equality; participation and selfdetermination; and rights and recognition. The findings suggest that the Australian government still lack in their efforts to recognize and acknowledge the equity, the rights, and the self-determination of the Aboriginal people and Torres Straits Islander as 'the first people' in the country. It can be concluded that, Australia is yet to achieve at a substantive level the implementation of the UNDRIP. As a suggestion, alteration to the current curriculum framework needs to be done to improve the rights and equity of education development and cultivation of relationships between schools and Indigenous communities to ensure a successful outcome in the Indigenous education policy. Besides that, government of Australia should take an important and positive step approach towards the recognition of Indigenous Education rights through the adoption of the UNDRIP in their practice and constitution to recognize Indigenous languages, cultures and Indigenous knowledge in the education system in line with mainstream society. [ABSTRACT FROM AUTHOR]

Long argued by post-colonial scholarship, Indigenous sexualities have been variously cast as pathological and abject, or fetishized and exotiziced. In the Australian context, Aboriginal sexualities have never been granted a normalized, agentic visibility in the white Australian imaginary. Since the 1990s, however, there has been an increase of 'sexy' Aboriginal 'stars' in the Australian media. This newfound visibility invites fresh questions about race, beauty, appropriation and resistance, most particularly in ways that centres Aboriginal narratives: What does it mean to be visible and 'mainstreamed' in a media that 'values diversity', whilst denying sovereignty for Indigenous people? This question is significant in the Australian context, but also has relevance for rethinking race, sexuality and media representations in colonial contexts internationally. The paper explores this newfound exposure through the voices of two Australian Aboriginal women, Samantha Harris and Magnolia Maymaru. These women have come to national and international fame as celebrated models in a fashion industry priding itself on becoming more inclusive and multicultural. It focuses on their responses to journalists over the course of their careers, as well as how the stories construct beauty and Aboriginality. I draw on Indigenous feminist scholars, particularly the work of Irene Watson, who foreground the subject of sovereignty and remind us that discourses of multiculturalism have a charged meaning for Indigenous people. I also draw on the insights of Elizabeth Povinelli who considers how sexuality intersects with discourses of empire, and how Indigenous people employ 'creative engagements' with liberal multiculturalism. Positioning sovereignty and multiculturalism side by side, I reflect on how Samantha and Magnolia enact a sovereign sexuality, and what this might look like. Rather than fix colonial alterity or reproduce multicultural 'inclusions', their narratives skirt, sidestep and 'dance' with the discourses constructing their lives, attending to race while transcending its colonial limits. [ABSTRACT FROM AUTHOR]

The broad discipline of Science, Technology, Engineering and Maths (STEM) has become a global focus for education and employment. Currently, Indigenous students are less likely to engage in STEM programs and careers than in other disciplines such as education, health, social sciences and arts. In Australia, schools and tertiary institutions are investigating opportunities to increase Indigenous participation in STEM. In 2016, the XE Maths project documented a series of six case studies of diverse Australian tertiary programs focussed on increasing Indigenous participation in STEM [Paige et al. 2016. Strengthening Indigenous Participation and Practice in STEM: University Initiatives for Equity and Excellence. Magill: University of South Australia]. This paper documents Charles Darwin University's initiatives, including the Whole of Community Engagement program, which provides pathways and enabling supports to potential university students across six very remote communities in the Northern Territory. Capacity within communities, a long-term commitment and vision, and culturally responsive approaches such as both-ways STEM education are identified as central to increasing remote Indigenous community engagement with tertiary-level STEM. [ABSTRACT FROM AUTHOR]

This paper explores the notion of indigenous cultural identity in Australia and New Zealand by examining how indigenous culture is represented in popular music, specifically, through 'known' signifiers of indigenous culture. This paper argues that these signifiers are limited to specific instrumentation, musical characteristics such as rhythm and melody, and indigenous language. These findings are reached through an examination of the extant literature on indigenous popular music in Australia and New Zealand, and by applying the same methods these studies employ to a comparison of indigenous popular music from these countries. Music from the groups Yothu Yindi (from Australia), and Moana and the Moahunters (from New Zealand) is analysed, demonstrating how signifiers of indigenous culture are perceived to have roots in traditional culture. This paper concludes by presenting an Australasian framework through which signifiers of indigenous identity have been identified and discussed in academic literature, and argues that the limitations of semiotic analysis has restricted the exploration of popular music's capacity to express indigenous identity. [ABSTRACT FROM AUTHOR]

The paper argues that the Australian government's intervention in the Northern pre-empts the end of Australia as a single nation state. Through a discussion of national identity, history and particular key (post 1965) policies/Acts and actions by the federal Government the paper considers the place of Indigenous and non-Indigenous Australians in relation to the Australian nation-state and each other. The paper argues there has been a continued social and political marginalisation, displacement and exclusion of Indigenous Australians and continued construction of them as'others' to 'Australianness'. It argues that at so a pivotal point in the history of this country, in the Post Apology society, the Intervention is a watershed institutionalising racism towards indigenous Australians in the new millennium. It suggests place and identity within the 'Australian' nation-state need to be re-framed for the possibility for Indigenous inclusion and/or provide for the sovereignty of the Indigenous nations. Without such action it suggests the Howard/Rudd choirs sing to the ghost of the nation-state as he walks by the billabongs the wells of racism to which non-Indigenous leaders have ever returned. [ABSTRACT FROM AUTHOR]

In 2006-07, the author was involved in redesigning a database storing traditional knowledge of Australian Aboriginal clans. The project raised issues relating to the design of repositories for indigenous knowledge, including theoretical approaches taken to ontology (knowledge structures, classification systems) and metadata creation. This paper describes the design process undertaken, in which user-centred design principles accommodated an emergent contrast between traditional knowledge customs and "good" database design principles. Theoretical approaches taken to ontology are presented, and the format of the restructured database is discussed in general terms. Assembling evidence from usability testing and qualitative research, the paper concludes that a flexible ontological system was needed to provide the customisability required by indigenous users - a system whose iterations and applications may usefully represent widely differing aboriginal cultures. [ABSTRACT FROM AUTHOR]

During the late 1970s, audio cassette technology became freely available in the Northern Australian Aboriginal reserve of Arnhem Land. Made for easy production and dissemination, magnetic tapes were loaded into mobile decks by clan leaders and distributed across the region. The transfer of clan-based knowledge using tape technologies built a rich collection of cultural records featuring ceremonial activity. The focus of this paper is not the content – what was recorded, but how ceremonial leaders employed hundreds of tapes to produce documentation in specific ways. Media theory is placed in a non-western historical context. I examine how a cassette library built by Indigenous peer to peer networks in Arnhem Land documents the media culture of a ceremonial society. A theory of ceremonial communication systems displays Arnhem Lands continuous and contemporary media history. I argue the circulation of cassettes extends movable media traditions in Indigenous Australia and formats new media practices now occupied by digital devices. [ABSTRACT FROM AUTHOR]

The aim of this development paper is to inform the ongoing implementation of the partnership approach with Aboriginal families in Australia. As almost all Community Health Nurses employed by the Health Department of Western Australia, Country Health Service are non-Aboriginal, there are a number of factors that may, potentially, limit their capacity to work effectively with the primary caregivers of Aboriginal children. Historically, much that has been written about the health and development of Aboriginal people in Australia has been negative and derogatory with wide criticism for their non-participation with health services and healthy lifestyle activities. Not only has this "deficit discourse" approach proved to be unhelpful in terms of improving the health and well-being of Aboriginal people but also there is mounting evidence that it has been detrimental to mental and physical health and capacity to achieve autonomy in all aspects of life. In response to the voices of Aboriginal people, the partnership approach to care has been promoted for use by Community Health Nurses in Western Australia. However, the implementation of the approach is not always genuinely strength based, and it does not always focus on mutual goal setting within authentic partnership relationships. The partnership approach has the potential to improve the lives of Aboriginal people if it is implemented with appropriate cultural sensitivity, shared responsibility, dignity and respect. [ABSTRACT FROM AUTHOR]

Aim: The aim of this paper is to describe the implementation and evaluation of the Growing Strong Brains® (GSB) toolkit in a remote Aboriginal community in Western Australia (WA) over a 2-year period, 2018–2019. Background: Ngala, a community service organisation in WA, developed the GSB toolkit in 2014, a culturally appropriate and interactive resource to build knowledge of early childhood development within Aboriginal communities. This was in response to evidence that a higher percentage of children in Aboriginal communities were developmentally vulnerable compared to the rest of the population. The GSB toolkit promotes awareness and understanding of early brain development pre-birth and in the early years of a child's life. Methods: The project was underpinned by participatory action research (PAR). Reflective PAR review cycles (n = 5) monitored local community engagement, navigated challenges and utilised community strengths. Fifty-nine local service providers attended a 2-day formal training. Data were collected by using various methods throughout the project, including feedback following training, focus groups, surveys, one-on-one interviews using yarning techniques and reflective feedback from the Project Lead. Findings: Establishing local Aboriginal project staff was pivotal to the success of the project. When delivering services for and with Aboriginal people, it is essential that cultural competence, safety and decision-making is carried through from planning to implementation and evaluation, and involves genuine, respectful and authentic relationships. Sufficient time allocation directed towards building relationships with other service providers and local community members needs to be considered and built into future projects. The Growing Strong Brains® project is embedded within the local community, and anticipated implementation outcomes were achieved. The support of the local people and service providers was beyond expectation, enabling the building of local capacity, and the development of a common understanding of the key messages from the GSB toolkit to allow integration throughout all levels of the community. This project has been important to build on the strategies necessary to introduce, implement and evaluate the GSB toolkit in other remote Aboriginal communities. [ABSTRACT FROM AUTHOR]

This paper reports on the findings from a study exploring the efficacy of a training program for child protection practitioners. The training aimed to improve understanding of the sociohistorical context that underpins interactions between the welfare system and Aboriginal communities, the impact of past and present child protection laws, and the importance of trauma theory to guide practice when working with Aboriginal families. A pre–post survey design study was conducted. Findings demonstrated the preferred theoretical approach to practice was guided by attachment theory. No participant listed trauma theory as guiding their work with Aboriginal families. The study found the lack of skills and knowledge deficit of trauma-informed principles and the limited understanding of trauma theories can be and should be addressed in vocational training. As a result of the training, participants' knowledge about trauma significantly improved, as did their understanding of key concepts such as the difference between past and current welfare laws, assimilation, intergenerational trauma and trauma-related behaviours. Findings point to the need for high quality training in entry-level and professional development for welfare practitioners to support best practice in working with Aboriginal families, and the importance of rigorous evaluation of training to ensure that it is impactful. IMPLICATIONS Welfare practitioners do not necessarily understand trauma theory and trauma-informed practice and do not understand the impact of trauma on Indigenous Australians. Mandatory in-service training about the past and ongoing traumatic impact of previous child welfare system laws, must be provided to welfare practitioners. Trauma theory needs to guide child protection practice when working with Aboriginal families. [ABSTRACT FROM AUTHOR]

The overarching purpose of this paper is to critically engage with non-Indigenous representations of Aboriginal and Torres Strait Islander Welcome to Country ceremonies, particularly within the conservative mainstream media and academic setting. The foundations of the paper will be drawn from both the critical Indigenous standpoint theories of white pathology by Moreton-Robinson (2015) and colonial storytelling by Behrendt (2016). Both these theories suggest that, too often, non-Indigenous representations of Aboriginal and Torres Strait Islander peoples are more a reflection of non-Indigenous ideologies than accurate portrayals of Indigenous positionings. Further, an ancestral D'harawal Law Story will be utilized to reveal that Welcome to Country ceremonies, despite their contemporary adaptations under colonization, may be considered an essential contextual representation of Australia's true history prior to colonization, and thus should not be dismissed due to ideological misrepresentations or even tampered with by a colour-blind rhetoric. [ABSTRACT FROM AUTHOR]

This paper first elaborates on the notions of conceptualisation and cultural conceptualisation. Cultural conceptualisations enable the members of a cultural group to think, so to speak, in one mind. These conceptualisations are not equally imprinted in the minds of people but are rather represented in a distributed fashion across the minds in a cultural group. Two major kinds of cultural conceptualisations are cultural schemas and cultural categories. These group-level conceptualisations emerge from and act as the locus for the interactions between people from the same cultural background. The members negotiate and renegotiate these conceptualisations across generations. The paper employs the notion of 'distributed representation' in prostrating a model of cultural conceptualisations. It then provides examples of such conceptualisations and discusses how they may be instantiated in various artefacts, such as discourse. The paper also proposes a general frame.work for the identification of cultural conceptualisations, based on the adoption of an ethnographic approach rewards the analysis of discourse. Examples from Australian Aboriginal cultural conceptualisations are provided throughout the paper. [ABSTRACT FROM AUTHOR]

Yolŋu people living in northeast Arnhem Land regularly celebrate their connections with the Macassan trepangers from Indonesian Sulawesi in storytelling, art and music. The history of this contact is well known in academic literature, and these stories of Macassan contact are told regularly by Yolŋu people to tourists visiting northeast Arnhem Land. This paper explores the impact that hearing stories about the Macassans from one Yolŋu family's tourism business had on a group of Australian Indonesian language teachers, visiting as part of an Endeavour Language Teaching Fellowship. It draws on ideas related to telling and hearing stories and argues that these particular stories enabled the teachers to make powerful connections: with each other and with Australia's histories and geographies. The paper also explores the ways in which the teachers went on to become storytellers themselves, using stories to make connections in their students' learning. [ABSTRACT FROM AUTHOR]

Objective: This paper examines the themes of #IHMayDay, a day-long Twitter discussion about Indigenous health led by Aboriginal and Torres Strait Islander peoples on 1 May 2014.Method: The Symplur analytics tool was used to identify the Twitter activity associated with #IHMayDay. This paper reviews the content of 423 tweets that were tweeted and retweeted by 346 individuals and 108 organisations.Results: Issues related to social and emotional wellbeing were dominant, and the analysis highlights the empowering nature of the strengths-based discourse.Conclusions: Twitter-based events such as #IHMayDay and initiatives such as the rotated, curated account @IndigenousX are powerful platforms for learning, exchange, advocacy and dialogue about the social and emotional wellbeing and mental health of Aboriginal and Torres Strait Islander peoples. [ABSTRACT FROM AUTHOR]

Background: Pelvic organ prolapse (POP), urinary incontinence, and infertility are all prevalent conditions associated with considerable reduction in quality of life. As a group, Aboriginal and Torres Strait Islander women may be at higher risk of these conditions, but studies are scarce.Objective: To review the literature pertaining to the epidemiology, diagnosis, and management of these conditions in Indigenous Australian women.Search Strategy: Medline, Embase, and Scopus were searched for articles published between 1980 and 2021 pertaining to these conditions in Indigenous Australian women.Selection Criteria: Studies that did not directly address the epidemiology, diagnosis, and management of these conditions were excluded.Main Results: It was possible to identify only 11 papers dealing with these conditions in Indigenous Australian women. Only one dealt with POP and was a retrospective audit of a health outreach program in the Northern Territory concluding that there was significant underreporting of the condition. Five papers dealt with urinary incontinence and, again, described significant underreporting and poor referral pathways. Five papers reported small studies about infertility, one reporting poor engagement from clinical directors.Conclusion: It was concluded that despite the importance of these conditions, there is almost no body of research and this is an urgent national problem. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this viewpoint article is to consider the #BlackLivesMatter movement within the Aboriginal Australian struggle for equality, sovereignty and human rights. Indigenous sovereignty has been threatened throughout Australia's history of colonization. We provide a viewpoint and recommendations for social policy education and practice. Design/methodology/approach: We provide commentary and interpretation based upon the lived experience of Black, Indigenous and Other People of Color (BIPOC) co-authors, co-authors who are Allies, extant literature and practice wisdom as social policy educators. Findings: Universities are sources of knowledge production, transmission and consumption within society. We provide critical recommendations for what social policy education within universities can address human rights and the #BlackLivesMatter movement. Originality/value: Culturally responsive inclusion for BIPOC has only just begun in Australia and globally within the context of the #BlackLivesMatter movement. This paper adds critical conversation and recommendations for what social policy programs might do better to achieve universities' teaching and learning missions. [ABSTRACT FROM AUTHOR]