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The purpose of this paper is to provide discourse regarding awareness of institutional racism, from a non-Indigenous, Australian nursing student's perspective. The discussion has a focus on the presence of institutional racism in the Australian healthcare system, its impact on the health of First Nation Peoples and a commitment to ensuring culturally safe practice. It will be argued that institutional racism is pervasive in healthcare as a consequence of three factors: exclusion of First Nations Peoples from governance roles, inherent racism impacting on socio-cultural treatment bias, and institutional racism influencing key relationships in healthcare delivery.

Background: Historical socio-political processes have produced gross inequity of health resource for Aboriginal Australians and New Zealand Māori., Objectives: This paper argues that socio-political factors resulting from the entrenchment of colonialism have produced significant personal and structural barriers to the utilisation of healthcare services and directly impact the health status of these two vulnerable groups., Design: Discussion Paper., Conclusions: Understanding the actual barriers preventing the utilisation of healthcare facilities, as perceived by Indigenous people, is essential in reducing the gross disparity between Indigenous and non-Indigenous morbidity and mortality in Australia and New Zealand.

Purpose: The purpose of this paper is to investigate the impact of the COVID-19 pandemic on doctoral education. Pandemics throughout history have generated new educational theories and practices, accelerated some trends and signalled the abrupt end of others. The unpredictable effects of the COVID-19 pandemic have particularly impacted upon First Nations and transcultural communities and People of Colour throughout the globe. A second significant recent global trend that occurred at the height of the pandemic was the reignited #BlackLivesMatter (#BLM) protest campaign. This campaign drew attention to the vast inequities faced by black, transcultural (migrant, refugee, culturally diverse and international) and Indigenous peoples and triggered rapid action in higher education institutions against racism and unconscious bias. Design/methodology/approach: This conceptual paper draws upon postcolonial/decolonial theory to demonstrate how the COVID pandemic and #BLM movement prompts us to revitalise doctoral education. Findings: These two issues have created renewed urgency around the need to decolonise higher education and a desire to transform the "business-as-usual" geopolitical power dynamics that continue to privilege Northern knowledge over culturally diverse knowledge systems from First Nations and transcultural contexts. A key site where special opportunities exist to effect this transformation lies in doctoral education. Doctoral education is a significant location of new knowledge creation and the development of the world's future researchers. Research limitations/implications: Applying post/decolonial theory enables one to rethink how doctoral education should be changed to work towards greater decolonisation. Originality/value: This study applies Santos' ideas about "the sociologies of emergence" in the global South to think about how doctoral education should be reconstructed as a liberated zone of decolonisation and epistemic justice.

This paper draws together data from two projects on schooling dis/engagement in Australia. One project focused on mainstream schools and the strategies employed to retain and engage young people in learning, whereas the other explored the growing sector of alternative/flexible education for similar solutions. We found interesting parallels. For example, rich, relevant curricula delivered through innovative pedagogies alongside positive staff/student relationships were key elements in schooling engagement across both sectors. Those findings have been published elsewhere. This paper focuses on the contributions to schooling engagement that may be derived from mutually beneficial school/community relationships. Here, we examine one mainstream high school and one flexi secondary school, both situated in remote geolocations, that established bespoke school/community partnerships in response to local needs. The data from each site provide blueprints for other schools that wish to tap into the wealth of human and material support systems in their own local areas.

This paper documents historical and contemporary evidence of the HPE field's honouring Indigenous ways of knowing, being and doing -- and argues that much more needs to be done. Underpinning this is our philosophical belief that honouring Indigenous knowledges ultimately contributes to planetary health. We begin the paper with the positioning of ourselves within the context of this work. Extrapolating this, we introduce our particular contexts, to help convey the complexity of socio-historical and political influences. Following this, we document a series of events in our field of HPE that convey working towards honouring Indigenous knowledges and illustrate examples of Indigenous ways in educational institutions. The final section introduces the other papers of this special issue. The issue captures a moment in time where practices associated with racism, specifically towards First Peoples, at systemic, institutional, embodied and epistemic levels, are being challenged and countered, yet still require further dismantling. We regard the movement towards obligations of not just acknowledging, but also engaging with and for First Peoples, as still not strong enough to claim our field is inclusive or honouring. Such movements signal important opportunities not just for HPE curricula, but also for the pedagogies, topics, partnerships and research for planetary health more widely.

Calls have been made for a public pedagogy that works at the intersection of education and politics to enact a concern for "publicness." These are calls for pedagogy that values plurality in human togetherness and educational conditions in which all young people can flourish. In this paper my specific focus is exploring how "publicness of education" can be conceived in relation to encouraging inclusive, equitable and decolonial 'ways of being doing and knowing' in HPE. I adopt a genealogical approach to explore 'conditions of possibility' that have contributed to durability of a 'white' Eurocentric norm for HPE. Selected reports, curriculum documents, newspaper and reference articles are drawn on to illuminate discourses, and power relations implicated in this dominant framing. This paper represents an attempt to disrupt common sense understandings and practices of HPE founded settler-colonialism and new forms of neo-liberal colonialism. Approaches premised on activist, culturally responsive pedagogies as well as affective, embodied, relational dimensions of human togetherness are suggested. I propose that questioning 'why' 'how' and 'what' is taught in HPE is critical for reframing 'thinking and feeling' required for pedagogical and curricular practices that can enhance educational justice for Indigenous students.

Racialized descriptions are a constant practice in our societies and a fundamental aspect of racial discourses. This paper uses conversation analytic tools within a Foucauldian perspective on discourse to investigate how discourses of race are (re)produced, and consequently navigated, in talk-in-interaction among speakers of Chinese. Four instances of racialized person description, taken from a larger corpus of 16 hours of casual conversation among Chinese migrants in Melbourne and their acquaintances, are explored in detail. The analysis identifies two interactional sequences, joking and accounting sequences, which allow participants to resist racialized descriptions while still orienting to the interactional preference for sociality in casual conversation. The paper argues that casual and friendly interaction may provide empirical evidence for how discourses of race are destabilized at the level of talk-in-interaction.

Facilitating an inclusive pedagogy to close the gap that exists within the teaching of Indigenous Knowledge in Australia is a tall order for many teachers. This paper draws on responses to a national study and explores how music educators include Aboriginal and Torres Strait Islander music and culture into their practice. An online survey (December 2022-February 2023, N=109) informed the findings. Using thematic analysis, two themes (teaching challenges and opportunities, and bridging the gap) are discussed and key recommendations offered. Findings suggest that walking carefully towards bridging the gap is an opportunity for educational change in contemporary Australian classrooms.

Increasing levels of student diversity, and inequality, frame the conditions of schooling in the contemporary moment. Initial teacher education has also been criticised for falling short in adequately preparing pre-service teachers who can cater for the needs of diverse student learners. This paper enters this discursive field and takes a specific focus on decolonising approaches to curriculum and pedagogical practices of health and physical education (HPE) of initial teacher education. My specific focus is the implementation of a range of strategies in a fourth-year Primary/Middle (years 3-9) HPE course within a Bachelor of Education program. I first provide a contextual overview and examine furthering an understanding of settler/colonialism in initial teacher education. In the remaining sections of the paper, I report on strategies designed to build cultural confidence, competence and respect. I conclude in arguing that if pre-service teachers are to develop pedagogical practices that are responsive to the diverse cultural, linguistic and embodied practices of all students, we too, as HPE teacher educators, need to confront our own assumptions about valued knowledge and practices.

In recent years, a number of controversies related to climate change, racism and Black Lives Matter, and gender and sexual diversity have characterised public debate in Australia about politically charged content in schools. This paper explores one jurisdiction's "Controversial Issues in Schools" policy through three broad areas of discussion. We begin by analysing the current social and political context in Australia at both a state and national level to consider how debates around controversial issues in schools have been utilised to exploit both existing and emerging cultural divisions. We then examine some of the philosophical claims central to the "Controversial Issues in Schools" policy before considering a single case of teacher deliberation in relation to the policy. The paper argues that the policy does little to support teachers in bringing up controversial issues in the classroom particularly given the ways teacher conduct in relation to controversial issues is treated in public discourse. Engaging with controversial issues as a matter of teacher conduct fails to acknowledge the epistemic, ethical, and political nature of controversial issues and teachers' deliberation in relation to such concerns and constructs teacher conduct as a central concern.

This paper is based on personal narratives of three transnational women academics of colour, within education faculties in Australian universities. As postcolonial subjects we focus, on providing spaces for future educators, to find multiple ways of knowing, being, and relating. Reflecting upon our pedagogic practices, we analyse the empowerment afforded by our individual positionings in facilitating a deeper understanding of social justice and inclusion in our classrooms. Using collaborative autoethnography, we outline our endeavours to raise critical queries through Freire's notion of "conscientizacao." We unpack our own pedagogic frailties while enacting 'pedagogy of discomfort', as we subvert the proliferation of educational hegemonies considering it may lead to erasures of certain epistemologies. This paper conclusively highlights our efforts to ensure the creation of "conscientizacao," in ourselves and our students, while concomitantly abnegating 'pedagogy of rupture' and being mindful of our individual positionings and our students' varied contexts.

In the Australian Higher Education sector, the gendered, racialised, and heteronormative culture of neoliberalism means that for minoritised teachers the university classroom is always a contested, and often hostile, space. Our gendered and racialised bodies become objects under the gaze of our students and the deafening headwinds of post-truth anti-intellectualism render our stories difficult for our students to hear. This paper probes our experiences as minoritised educators who through a decolonial framework, actively challenge deeply entrenched narratives through critical teaching and consider how that translates into student feedback. We employ a collaborative autoethnographic approach to offer an understanding of how Student Evaluations of Teaching (SETs) are used as a tool of disciplinary control in the neoliberalised university. We argue that SETs are racialised and gendered tools of power that can be hostile and biased towards minoritised teachers, and urge reconsideration of their overuse in higher education.

Curriculum, as a policy and way of moving through educational experience, is entwined with an ongoing history of invasion in Australia and similar invader-colonial contexts. As a result of this, the conceptual foundations of curriculum in Australia reproduce colonial epistemologies as normative modes of knowing and consideration. One way of seeing how this is possible and easily reproduced is through a consideration of how renderings and representations of "place" -- the complex entanglements of lands, histories, and identit(y/ies) -- mediate both how (a) invasion can be normalised as a historical, geographic, and political "placial" reality, and (b) students and teachers might experience education in and of place. Indeed, "place" is a central guiding concept in official curriculum policy just as much as place is an experienced curriculum both within the school and in the broader world. In this respect, this paper looks to unpack how the concept of place is represented in curriculum policy and the attendant assumptions and implicit discourses that this (re)produces about the experiences of people in/of invaded place. Through a look at the coming revision to the Humanities and Social Science's learning area of the Australian Curriculum, I look to how the curriculum as policy frames place as synonymous with invader place epistemically and how this mediates what students can know and themselves feel about the embodied experience of learning about/in/of place.

As a "Dyirbal Gumbilbara Bama" woman and anthropologist in the sport for development (SfD) field, I have found that 'honouring Indigenous knowledges in research and practice' continues to be a form of 'lip service'. This position has been reached through my presence at conferences in Australia, where most attendees are non-Indigenous. The focus has been on the applied disciplines of physical education, sport, and SfD. Drawing primarily on my observations of many non-Indigenous audience members' responses to my research findings, it appears that Indigenous Ways of Knowing are either too unpalatable, shocking, or disturbing. Most concerningly, the reactions appeared most robust in instances where I have been presenting mob's knowledge and concerns about SfD in Australia. This paper reflects my experiences as a Black researcher in a dominant White 'sports' conference setting. Through exploring these experiences, I ask practitioners and researchers in sport to embrace and listen to mob's knowledge and concerns about SfD programs in Australia so that we might genuinely progress towards a time where Indigenous knowledges are honoured in research and practice.

This paper thinks with the concept of intertextuality to consider the multiple intersecting power structures inside and outside of literary education in secondary schools that continue to dominate text selection policies and teaching practices. We draw on our research with in-service teachers to reconsider how intertextual networks circulate on multiple levels: textual, social, cultural, and institutional. Although the concept of intertextuality has been activated as an alternative to rarified conceptualisations of literary heritage, as we unpack in this paper, intertextuality often distributes, reinforces, and perpetuates canonical power structures such as institutional whiteness, and Euro western values in secondary school subjects that feature literary studies. Rather than abandoning intertextuality, we attempt to tease out how it operates in various registers in schooling and we suggest how critically engaging with the concept might provide a way forward for English study in the twenty-first century.

Purpose: On June 21, 2021, a motion was introduced to the Australian Senate calling on the federal government to reject critical race theory (CRT) from the national curriculum, claiming that CRT is divisive and racist. This was allegedly sparked by revisions to the national school curriculum, which included a more accurate reflection of the historical record of First Nations peoples' experiences of colonisation and the framing of British arrival onto the continent as an invasion. This paper aims to overview the omnipresence of Western thought systems in the academy and critiques how knowledge production as a disciplinary practice positions race as a "marginalised knowledge". Design/methodology/approach: This paper is conceptual and it theorises the morphology and functions of racism within the Australian education system specifically, and across the board. This theorisation offers an invaluable starting point in rethinking how we advocate for and preserve Blac/k scholarship in academia. It examines how the political economy of racism in education offers a transformative position from which scholars can contribute to potential systemic change that promotes racial literacy and racial dignity, and the conditions necessary to foster these changes. Findings: The paper confirms what studies by Blac/k scholars already highlight: that racialised knowledges are marked -- as an aesthetic addition or as disruptive -- or unnecessary -- and how these patterns of colonial desires are manifested in the classroom or in race discourse. Originality/value: Specifically, the arguments made in this paper examine two undertheorised concepts, namely, "racial dignity" and "trauma porn" to foreground the reimagination of practices that inform racial literacy in education. This offers a helpful starting place to consider how this form of education facilitates ongoing settler colonialism in Australia. The authors then propose an anti-racist pedagogical practice in social work education entailing three core crucial and transformative elements: self- reflexivity, storytelling and collaboration with Blac/k people.

Objective: To examine the prevalence of young childrens' reported experiences of racial discrimination and to assess whether discriminatory experiences vary by gender, religion and country of birth., Methods: Data came from Speak Out Against Racism (SOAR), a cross-sectional study of 4664 public school students in grades 5-9 in two Australian states in 2017. An adaption of the Adolescent Discrimination Distress Index (ADDI), as a measure of discrimination, was used across four Indigenous and ethnic categories (Indigenous, Asian and non-Asian visible minorities, Anglo/European). Effect-measure modification (EMM) examined how experiences of racial discrimination across ethnic groups varied by gender, country of birth and religion., Results: A sizeable proportion (40%) of students reported experiencing racial discrimination. Indigenous, Asian and non-Asian visible minority students reported higher rates of experiencing racial discrimination than their Anglo-European peers. Male students reported higher rates of experiencing racial discrimination than female students. Foreign-born students reported experiencing racial discrimination more often than native-born students, and both Christian and religious minorities experienced racial discrimination more often than students identifying with the dominant "No religion" group., Conclusions: The findings highlight the prevalence of racial discrimination among adolescents and how gender, country of birth and religion can increase risk of these experiences., (© 2021. W. Montague Cobb-NMA Health Institute.)

Despite an expenditure of over $45 billion in the last decade aimed at meeting the "Closing the Gap" strategies, successive Federal and state governments have overseen a generation of Aboriginal students who have experienced a failure of promised improvements to their educational outcomes. Recent scholarship has highlighted the paucity of quality research that has often underpinned many State and Federal programmes designed to meet these cohorts' educational needs. This paper foregrounds student voice and contributes evidence-based scholarship to the experiences of schooling experienced by over 100 Aboriginal students across six schools in NSW, Australia. Data generated through yarning sessions across all secondary year levels (7-12) provide unique insights into Aboriginal students' educational, social and cultural aspirations for schooling. Utilising Moodie's (2018) Decolonising Race Theory framework, the importance of foundationally embedding education within Aboriginal students' onto-epistemological affiliations to Country and Place, and need to engage with Indigenous knowledges, emerged as critical factors for Aboriginal students experiencing success at school, as an Aboriginal student. Yarning revealed that while some students felt a sense of loss or shame about intergenerationally disrupted connections to Country and community, the sense of connection associated with their Aboriginal identity drove them purposively and actively to resist colonial process of assimilation and elimination. This enabled them to champion for greater recognition and appreciation for educational outcomes embedded within their Aboriginality.

As Australian higher education grapples with its colonial history, there has been significant attention to recruiting Indigenous students. However, while we have seen increases in Indigenous participation, males lag significantly behind. Very few Indigenous males enter university and even fewer enter the upper echelons of the stratified higher education sector. In this paper, we investigate the experiences of four Indigenous young men who attended an elite Australian higher education institution. Central to our analysis is how their identities are realised in relation to their sense of Indigeneity and Western ways of knowing, being and doing. In capturing the complex identity work of young Indigenous men, we report on three themes present in the data: feelings of alienation and isolation; identification with their Indigenous identity; and how they view higher education in shaping their futures. How these young men navigate selective institutions speaks to debates regarding non-traditional and historically excluded student populations in elite spaces as well as the decolonisation of higher education.

Despite extensive impact studies over the past two decades documenting the insipid and debilitating health, social, and emotional impacts of racism on Indigenous peoples in Australia, racism remains a key factor impacting negatively on the lives of Indigenous Australians at all levels of education. Racism experienced by Indigenous early career researchers is much-neglected area of research to date: the aim of this paper is to force a conversation about the prevalence of institutional racism in the higher education sector through an examination of the impact of racism on the experiences and career trajectories of Indigenous early career researchers in Australian universities. We challenge the day-to-day perceptions of normalcy where the Whiteness of the institution goes unnoticed and make clear that claiming ignorance does not absolve the individual or the institution of accountability. Although grounded in Australian experiences of institutional racism in higher education, the study has global significance to other relationally-like colonised nations. International literature highlights racism is imbricated across the Pan-Pacific nations; this is laid bared by the recounting of Australian Indigenous experiences and perceptions.

This paper draws on critical race theory to explore the reproduction and enactment of Islamophobia in education policy. It will focus on an unprecedented policy intervention in which the federal Australian government withdrew funding from the largest Islamic private schools in the country. Australia represents a useful context to explore intersections between Islamophobia and the education market; as a diverse country which ardently supports religious protections, it maintains a well-subsidised private school sector, larger than comparable OECD countries. Thus, it is the first incident in Australian public policy in which a private school has had their funding formally withdrawn reportedly due to 'non-compliance' and 'misalignment with Australian values'. This paper focuses on the media reporting of the incident, illuminating consistently negative tropes utilised in relation to Islamic schools. The contradictions of muscular liberalism and secularism are explicated in critical exclusions of Islamic schools and cultural practices, as couched in whiteness.

In this conceptual paper, we explore the opportunities and challenges that translanguaging may provide for students from Australian Aboriginal backgrounds and their teachers. We use examples taken from Australian Aboriginal students who may speak Standard Australian English, Australian Aboriginal English, creoles (Kriol being the common one across the north of Australia) and traditional languages (e.g. Kija, Martu). We begin by examining the concept of translanguaging and show how Australian Aboriginal students can move fluidly between their various linguistic resources, dialects and repertoires to make meaning, express their thoughts, understandings and feelings, create their identities, and do so in often playful and creative ways. The principles of fair and valid assessment are explored and the role that translanguaging can fulfil for assessment purposes is considered. We also document some of the social, cultural and linguistic biases that underpin aspects of assessment, and make suggestions for improvement. In particular, we examine how teachers could approach assessment so that students with Aboriginal backgrounds are able to draw on their full linguistic repertoire and, in this way, address the issues surrounding discriminatory assessment practices that are founded on monolingual mindsets. We also take up the gauntlet to 'stop measuring black kids with a white stick' and seek positive and embracing ways for all students with Aboriginal backgrounds to engage in assessment practices.

This paper is a making, a cartography that maps gender equity policy in Australian education. I suggest that entrenched reductive sexist, racist, homo/transphobic and misogynistic practices have not significantly shifted materially since the implementation of inaugural gender equity programs in the 1970s, despite the investment of much money, research and purported policy changes. My cartography intentionally draws attention to how policy material impacts precarious bodies in education; those that remain firmly classified as girls and the intersecting disadvantages of students who identify as Black, Indigenous, people of color (BIPOC), gender diverse, and Lesbian, Gay, Bisexual, Transexual, Queer, Intersex (LGBTQI+). I propose that gender in/equity that continues to flourish in our schools is a consequence of an ongoing patriarchal heteronormative education policy that has efficiently removed gender from the equity equation. At present gender, inequity is hidden in plain sight and gender and sex-based violence and harassment remain rife in schools, covertly entangled in practices and processes.

This paper discusses experiences of everyday racism as narrated by South Sudanese refugee-background informants living in Australia. The paper draws on accounts of verbal and physical attacks reported during a sociolinguistic interview about the refugee experience and adaptation to the Australian lifestyle. The study contributes to the exploration of features of refugee narratives, using the socio-interactional approach to narrative analysis. Selected stories about racism are explored using positioning theory, paying attention to the discursive strategies narrators use to position themselves in the interactional world of the interview setting as well as the story-world. Their narratives demonstrate that despite the harsh experiences of everyday racism, they position themselves as resilient and strong individuals. They do this by drawing on their refugee history and making references to harder times. However, the stories also reveal their mitigation strategies to soften the accounts and either downplay or deny racism. However, by sharing their stories and making explicit evaluative statements about social injustice, they mobilise their agency to make their story heard. [ABSTRACT FROM AUTHOR]

Actual accounts of the experiences of Aboriginal and Torres Strait Islander peoples since colonization remain largely misunderstood and misrepresented within Australian education systems and the broader social consciousness. Culturally sensitive practice and ethnic diversity are challenging topics to teach social work students when truth-telling is absent. Social workers need to develop an understanding of intergenerational trauma experienced by Aboriginal and Torres Strait Islander peoples, critically reflect on perpetuated stereotypes, and confront internalized beliefs about peoples of diverse ethnic and cultural identities in preparation to work respectfully with Indigenous communities. A course focused on building students' knowledge and skills for culturally responsive practice is described in this paper, along with suggestions for enhancing teaching and learning. The paper argues for the importance of truth-telling about Australia's continuing racism in social work education to create cultural safety for service users. [ABSTRACT FROM AUTHOR]

This paper uses an autoethnographic Freirean approach to theorise how white power moves in universities, and to speak to the pedagogical challenges (and successes) that I have encountered as a scholar of colour teaching in predominantly white universities in Australia and my various attempts to decolonise my teaching. While in social work education we are expected to teach students to become agents of social change, we confront a whitewashed curriculum that often ignores or undermines Indigenous ways of knowing -- transmitting and focusing mostly on knowledge that is deemed important for 'white Australia'. A colonised education system promotes and produces harmful dualities of power and inequality. As such, there is a need to re-examine the current curricula and introduce spaces of learning that are not just simply 'inclusive and multicultural', but also deeply transformational and liberating in the sense that Paulo Freire envisioned.

Objective: Along with other Australian health professionals, occupational therapy students need to understand Aboriginal and Torres Strait Islander culture and health issues to develop their capacity to work effectively with this community and meet accreditation standards. The study aimed to explore the learning experiences of occupational therapy students during a module focused on Aboriginal and Torres Strait Islander peoples' health issues and approaches. Methods: A qualitative descriptive method was used. Individual interviews were audiotaped, transcribed and analysed thematically following the module. Participants were asked about their prior experience with Aboriginal and Torres Strait Islander peoples, feelings about undertaking the module, difficulties and highlights of the module, and how the module contributed to their learning. Results: In all, 18 students participated in interviews. Interview themes were (1) student context of learning about Aboriginal and Torres Strait Islander peoples' heath and culture, (2) experiencing the module with others and (3) student learning gains following the module. Conclusion: Students developed in their self-awareness and understanding of Aboriginal and Torres Strait Islander peoples' issues of relevance to occupational therapy. Further research is needed to evaluate educational activities with occupational therapy and other health professional students across Australia, and ongoing culturally responsiveness training for health professionals (post-registration). What is known about the topic? Health professional students need to develop their knowledge and skills in working with Aboriginal and Torres Strait Islander peoples to be culturally responsive and meet their health needs effectively. What does this paper add? This study is the first to describe the responses of occupational therapy students to a module on Aboriginal and Torres Strait Islander health and wellbeing. Students were challenged about any biases that could affect their capacity to be culturally responsive. What are the implications for practitioners? Both practitioners and students need to be culturally responsive to provide culturally safe services to Aboriginal and Torres Strait Islander peoples. [ABSTRACT FROM AUTHOR]

Contemporary manifestations of race are dynamic and elusive in the forms and shapes they take. "Colourblind" racism is effective at drawing on seemingly objective and race-neutral discourses to obfuscate racialized forms of structural exclusion. Framed by Critical Race Theory and Critical Narrative Analysis this paper presents an example from the Australian context that examines the relationships between a grassroots initiative developed by creatives from the African diaspora and two not-for-profit human services organizations, to illustrate how ideologies of race are enacted and obscured by managerialist ideologies and discourses of risk. Specifically, it shows how harmful dominant cultural narratives of deficit and danger transforms racialized Africans in Australia into "risky subjects." In a managerialist organization, risk must be controlled, and thus risk becomes the rationality for the control of racialized and risky subjects. Resistance to control by those subjects produces forms of organizational defensiveness that are mobilized through managerialist discourses and practices that work to structurally exclude. These findings illustrate the ways ideologies of race work alongside and through other ideological discourses and practices which render racialized dynamics of oppression race-neutral., (© 2024 The Authors. American Journal of Community Psychology published by Wiley Periodicals LLC on behalf of Society for Community Research and Action.)

Introduction: This scoping review was undertaken to obtain conceptual clarification about how racism and cultural safety are understood by interdisciplinary health professionals globally in the aged care sector in regional, rural and remote areas. There is evidence in Australia and internationally that racism is a factor impacting significantly on the health of First Peoples and other racialised minorities. Recent policy changes in Australia have required health professionals to integrate cultural safety into their practice to mitigate racism and improve the health of older First Nations Australians and older people from diverse ethnic and cultural groups., Methods: This review consisted of literature published in English from 1990, including published primary studies; systematic, integrative and narrative reviews; meta-analyses; theses; policy documents; guidelines; position statements; and government literature. Ovid (MEDLINE), CINAHL Plus with Full Text, Scopus, Proquest Nursing and Allied Health Database, and Informit were used in the full search. The most recent search of all databases was undertaken on 9 May 2022. Ten papers were included in the review, following the exclusion of 376 papers. A title and abstract search of the reference lists of papers included in the review identified no additional papers., Results: Ten papers were included in the review from Australia, Canada, the US, Norway and England. The literature reviewed suggests that health professionals in the aged care sector in regional, rural and remote areas in Australia, Canada, the US, Norway and England use alternative terms to 'racism' and 'racist', such as 'institutional marginalisation'., Discussion: The absence of explicit reference to racism aligns with critical race research that argues implicit bias and institutional racism are often separated from an individualised understanding of racism. That is, practitioners may understand racism as something that is perpetrated by individuals in an otherwise 'neutral' health setting. There is also a lack of clarity on how culturally safe care is understood, even though individual care plans are viewed as instrumental in establishing the needs and preferences of the consumers. Within the literature surveyed, barriers to providing quality and culturally inclusive care include disengaged management, insufficient human and material resources, language barriers and a lack of education focused on the needs of older individuals and groups with various cultural and spiritual needs. Additionally, the review does not clearly illuminate what health professionals understand to be racist thinking or behaviour and how it is responded to in practice. Likewise, there is limited information about health professionals' understanding of cultural safety and how to provide culturally inclusive care., Conclusion: While work is beginning on developing standards for cultural safety training in an Australian context, there are also opportunities to consider how these should be applied or adapted to residential and community aged care to best meet the needs of a diverse consumer base and workforce.

The COVID-19 pandemic has given rise to diverse manifestations of racism in Australia, from everyday attacks against Asian Australians to discriminatory policies towards temporary migrants. Since the start of the pandemic, considerable knowledge on pandemic-related racism has been produced. This knowledge has yet to be consolidated, leaving questions about the nature, forms, impacts and trajectories of racism during the pandemic. This paper presents a systematic review and synthesis of research on racism during the pandemic, with an emphasis on pandemic-specific racism. We searched the databases Scopus, MEDLINE and PsycINFO for research published between January 2020 and July 2022. Eighteen research studies were included in the review, along with reports of routine data collection by five organisations. The research reviewed collected data mainly around the pandemic's 'second wave' in Australia (June-October 2020), focusing largely on Asian Australians and temporary migrants nationally and in Victoria. Widely studied forms of COVID-racism were verbal abuse, physical attacks, exclusion and Othering, and institutional racism involving governments, media and employers. We examined the pandemic's health and socio-economic impacts, and variations in experiences of racism over time between ethnic groups. As Australia emerges from the pandemic, we consider the review's implications for pandemic response, anti-racism practice and policy, and future research. [ABSTRACT FROM AUTHOR]

Background: Racism contributes to health inequities faced by people of colour and marginalised groups. Despite widespread recognition of the impacts of racism, mitigating strategies and legislation have been largely unsuccessful. Research into racism in healthcare has mostly examined personal experiences of healthcare workers and patients, assuming that the definitions of racism and race are similarly understood by all. However, ethnicity and race are often conflated, and racism seen as primarily interpersonal and ahistorical., Purpose: This paper explores hospital employee understandings of racism, its impacts and how to reduce it., Methods: Forty-nine staff within one Australian hospital participated in individual qualitative interviews regarding the definition, impact, and ways of reducing racism. Interviews were analysed with a reflexive thematic analytic approach using a Postcolonial framework., Results: Participants described racism as being experienced by marginalised groups of people in Australia. They identified that racism has detrimental effects on health and wellbeing. Not all were clear regarding what constituted racism: it was not described as an ideology created to justify colonial distribution of power and resources. Some thought that racism was individual prejudice while others noted it was also structural in nature. Participants commonly defined race as involving physical or cultural differences, suggesting that discredited historical and colonial concepts of race continue in Australian society. While many felt that education was the best way to reduce racism and its impacts, some participants noted that being educated did not necessarily change racist behaviour., Conclusions: The lack of accurate understanding of the concept of race and racism likely contributes to the relatively poor effect of current strategies to combat racism. As an initial part of deeper systemic anti-racist reform, this research supports calls for anti-racist education to clarify the definition of racism as an ideology., (Copyright © 2023 The Authors. Published by Elsevier Ltd.. All rights reserved.)

Objective: The 2019 Royal Commission into Aged Care Quality and Safety highlighted the need for First Nations peoples to have improved, culturally safe care. This paper is a call to action for First Nations peoples to be involved in developing culturally safe care and services to be embedded within Australian aged care services. Methods: The first screening examined the Australian literature (peer‐reviewed articles published since 2010 in English) detailing key aspects relevant to Cultural Safety for First Nations peoples supported by aged care services in Australia. The second screening assessed whether the findings of these studies aligned with the key aspects of Cultural Safety of First Nations peoples in aged care. Results: The initial literature search yielded 198 papers, of which 13 met the inclusion criteria for the final review. Topics that required further interrogation included barriers to communication, racism and discrimination, impacts on health outcomes, health‐care workforce education needs and the importance of cultural connections to Country and kin. These topics influenced the perception of First Nations peoples feeling culturally safe when supported by aged care services. Conclusions: The literature identified a need to recruit more First Nations peoples into the aged care workforce, involve more First Nations family and community members in aged care and retain a consistent workforce overall. Together these strategies were seen to address the barriers that continue to affect aged care provision for First Nations peoples. [ABSTRACT FROM AUTHOR]

Almost 50 years ago, Edward Said wrote on 'the other' in relation to race and gender in his path-breaking book Orientalism (1978). While much has evolved around notions of gendered and racialised otherness since then, Said's conceptualisation still resonates today. Our paper reports on a 2020/2021 survey of Women of Colour in the Australian workplace. The survey was conducted during the pandemic by Women of Colour Australia, a not-for-profit group, working with the lead author. We focus on the qualitative answers from participants, many of which detail sometimes painful and extremely personal workplace experiences. More than 500 Women of Colour, including seven per cent who were Aboriginal and Torres Strait Islander, completed the survey. Sixty per cent said they had experienced discrimination in the workplace, despite 59 per cent of participants saying their workplace had a Diversity and Inclusion policy. Participants had to 'perform' their identities whilst being subjected to intersectional issues of racism and sexism, some of which the pandemic exacerbated. Our paper describes the harmful ramifications of gendered othering of Women of Colour for Australian organisations and society in the years of the pandemic. [ABSTRACT FROM AUTHOR]

Objective: Drawing from a broader study exploring how New South Wales community members from racially minoritized backgrounds experienced living through a pandemic, this paper reports specifically on experiences of racism during the COVID-19 pandemic in 2020., Methods: Using an in-depth, qualitative interpretive approach, 11 semi-structured interviews and one focus group hosting three participants (n=14) were held via an online videoconferencing platform from September to December 2020. Inductive thematic analysis was undertaken using QRS NVivo as a data management tool., Results: Racism was heightened during the pandemic and experienced in various ways by racially minoritized peoples in New South Wales. All participants in this research cited experiences of racism that impacted their wellbeing during COVID-19. These experiences are represented by the following four themes: experiencing racism is common; how racisms are experienced; increased fear of racism during COVID-19; and ways of coping with racisms., Conclusions: Racism was heightened during the pandemic and generated fear and anxiety that prevented racially minoritized peoples from participating in everyday life., Implications for Public Health: Messaging from broader public platforms must be harnessed to stop the spread of moral panic so that during times of pandemic, public health strategies need only confirmation, not creation., (Copyright © 2023. Published by Elsevier B.V.)

Collecting meaningful race and ethnicity data must be part of the national agenda and must be one of its primary objectives in order to achieve public good and support public interests. Yet, Australia does not collect data on race and ethnicity, and prefers the use of collective cultural groups, whose information is not consistently collected and reported at all levels of government and service delivery. This paper examines the current discrepancies in race and ethnicity data collection in Australia. The paper begins with examining the current practices related to collecting race and ethnicity data and then moves on to examine the various implications and public health significance of not collecting data on race and ethnicity in Australia. The evidence suggests that (1) race and ethnicity data matter, are imperative to ensuring proper advocacy and to reducing inequities in health and social determinant factors; (2) that White privilege is constructed as realized or unrealized personal and systemic racism; and (3) the use of non-committal collective terminologies makes visible minorities invisible, leads to the distorted allocation of governmental support, and legitimises and institutionalises racism and othering, hence perpetuating exclusion and the risk of victimisation. There is an urgent need for the collection of customized, culturally competent racial and ethnicity data that can be consistently integrated into all policy interventions, service delivery and research funding across all levels of governance in Australia. Reducing and eliminating racial and ethnic disparities is not only an ethical, social, and economic imperative, but must also be a critical item on the national agenda. Bridging the racial and ethnic disparities will require concerted whole-of-government efforts to collect consistent and reliable data that depict racial and ethnic characteristics beyond collective cultural groupings.

Competing Interests: Conflicts of interest The authors declare that they have no known competing financial interests or personal relationships that could have appeared to influence the work reported in this paper.

It is almost 50 years since the so-called ending of the 'Great Australian Silence' on the history of the brutal colonisation of Indigenous Australians. This history was omitted from school text books and typically from Australian history units at university, despite it being written about by a minority of Australian academics from the 1960s. Approaches to attempting to end the 'silence' and educate the population about this past most recently have included making the history compulsory at some universities and in some State school systems. Yet still the silence and lack of acceptance persists. The paper discusses the formative constructed Australian identity and its ongoing role in limiting the penetration and acceptance of this history of colonisation. The paper does this by identifying and discussing a 'hidden national curriculum' that operates in schools and the media around the formative national white Australian identity. A premise of the paper is that ignorance of the past is more likely to foster racism rather than understanding and so limit social justice for Indigenous Australians; so it is important the past is known and accepted in order to move forward with understanding. Thus the paper concludes its analysis of the silence and lack of acceptance of the past by suggesting a way forward to foster a sense of mutual national belonging. [ABSTRACT FROM AUTHOR]

A strong First Nations health workforce is necessary to meet community needs, health rights, and health equity. This paper reports the findings from a national survey of Australia's First Nations people employed in health services to identify enablers and barriers to career development, including variations by geographic location and organisation type. A cross-sectional online survey was undertaken across professions, roles, and jurisdictions. The survey was developed collaboratively by Aboriginal and non-Aboriginal academics and Aboriginal leaders. To recruit participants, the survey was promoted by key professional organisations, First Nations peak bodies and affiliates, and national forums. In addition to descriptive statistics, logistic regression was used to identify predictors of satisfaction with career development and whether this varied by geographic location or organisation type. Of the 332 participants currently employed in health services, 50% worked in regional and remote areas and 15% in Aboriginal Community-Controlled Health Organisations (ACCHOs) with the remainder in government and private health services. All enablers identified were associated with satisfaction with career development and did not vary by location or organisation type. "Racism from colleagues" and "lack of cultural awareness," "not feeling supported by their manager," "not having role models or mentors," and "inflexible human resource policies" predicted lower satisfaction with career development only for those employed in government/other services. First Nations people leading career development were strongly supported. The implications for all workplaces are that offering even a few career development opportunities, together with supporting leadership by Aboriginal and Torres Strait Islander staff, can make a major difference to satisfaction and retention. Concurrently, attention should be given to building managerial cultural capabilities and skills in supporting First Nations' staff career development, building cultural safety, providing formal mentors and addressing discriminatory and inflexible human resources policies. [ABSTRACT FROM AUTHOR]

Objective To examine implicit bias in employees at a cancer centre using an Australian race (Aboriginal-white) Implicit Association Test (IAT), in an attempt to understand a potential factor for inequitable outcomes of First Nations Australians cancer patients. Methods All employees at an Australian cancer centre were invited to take part in a web-based, cross-sectional study using an Australian race IAT. The results were analysed using Welch t-tests, linear regression and ANOVA. Results Overall, 538/2871 participants (19%) completed the IAT between January and June 2020. The mean IAT was 0.147 (s.d. 0.43, P < 0.001, 95% CI 0.11-0.18), and 60% had a preference for white over First Nations Australians. There was no significant mean difference in IAT scores between sub-groups of gender, age or clinical/non-clinical employees. 21% of employees (95% CI 17.65-24.53) had moderate to strong preference for white over First Nations Australians, compared to 7.1% with moderate to strong preference for First Nations over white Australians (95% CI 5.01-9.09). Conclusions Inequitable cancer survival for First Nations patients has been well established and cancer is now the leading cause of mortality. This paper documents the presence of racial bias in employees at one cancer centre. We argue that this cannot be understood outside the history of colonialism and its effects on First Nations Australians, healthcare workers and our society. Further research is required to evaluate measures of racism, its effect on health care, and how to eliminate it.

Although health services in Australia have an aim to provide inclusive care for their patients/clients, this study highlights how barriers to care can lie at the centre of patient-provider interactions. Racial microaggression is a subtle form of racism that can occur in health settings, leading to further exclusion for First Nations Australians, immigrants and refugees. This paper is guided by Derrida's approach to deconstructionism by unpacking how language is used by health professionals – as holders of organisational power – and how they construct 'truths' or discourses about clients that historically have been marginalised by health services and system. Data comprise 21 interviews with staff from two rural health services. It identified three racial microaggressions were used to justify the challenges of providing care to people from First Nations, immigrant and refugee backgrounds: (1) Participants problematised culture(s) of service users; (2) participants implied cultural superiority in their conceptualisation of 'other' cultures; and (3) participants shared stories of inactions, discomfort and relegating of responsibility. The findings identified these discourses as forms of racial microaggression that can potentially lead to further exclusion of people seeking services and support. [ABSTRACT FROM AUTHOR]

The nursing/midwifery professions are facing a sea change with the inclusion of cultural safety in the Code of Conduct for Registered Nurses [Nursing and Midwifery Board of Australia. (2018a). Midwife standards of practice. Retrieved January 30, 2021, from ], the Code of Conduct for Midwives [Nursing and Midwifery Board of Australia. (2018b). Code of conduct for nurses. Retrieved January 30, 2021, from ], the Registered Nurse Accreditation Standards (Australian Nursing and Midwifery Accreditation Council. (2019). Registered Nurse Accreditation Standards. Retrieved from ), and the Midwife Accreditation Standards [Australian Nursing and Midwifery Accreditation Council. (2021). Midwife Accreditation Standards. Retrieved from ]. In this paper, we focus on the theme of enabling cultural safety seeking to overcome the barrier of confusion surrounding it. The inclusion of cultural safety in codes and accreditation standards highlights the pressing need for these professions to attain deep understanding of cultural safety so that clinicians and educators can confidently practice and teach in this area. This need is underscored by the context of heightened awareness, that developed amongst mainstream Australians with Black Lives Matter in 2020, of inequity including health inequity. Our concern as academics responsible for staff development, curriculum development and implementation in university Schools of Nursing/Midwifery is to enable and support the teaching and practice of cultural safety. Its focus on working in partnership, addressing power imbalances, racisms and related systems of discrimination constitutes it as a vastly different model to cultural other-awareness and notions of cultural competency which have held sway on matters of culture in health service provision up to now. Our approach was to undertake a reflection on our combined decades of studying, leadership, teaching, and practice of cultural safety, which consistently showed the confusion in Australia about the model overall and about the definition of culture underpinning it. This paper supports the profession by addressing the need to educate academics and clinicians on cultural safety itself and on the role of all nurses/midwives, Indigenous and non-Indigenous, in these endeavours. This paper encourages a coherent development and confident implementation of cultural safety curriculum and practice to meet current requirements. [ABSTRACT FROM AUTHOR]

Introduction: Commercial tobacco use was systematically embedded as a valuable commodity through colonisation that continues to be exploited for profit by the Tobacco Industry. There have been significant declines in current smoking prevalence among Aboriginal and Torres Strait Islander peoples 18 years and over, from 55% in 1994 to 43% in 2018–2019. This paper seeks to better understand smoke‐free behaviours, and to systematically quantify associations between a range of SDOH and non‐smoking/never‐smoking among Aboriginal and Torres Strait Islander adults (≥18) living in regional Australia. Objective: To explore the social determinants of health (SDOH) related to non‐ and never‐smoking among Aboriginal and Torres Strait Islander peoples in regional Australia. Design: Cross‐sectional analysis of the NATSIHS, weighted to the Aboriginal and Torres Strait Islander adult population living in regional Australia, was conducted. Participants were characterised as people who were current smokers, never‐smokers and non‐smokers (ex‐ and never‐smokers). The social determinants of health exposures related to socioeconomic position, well‐being and access to healthcare. Setting: Regional Australia is distinct from urban and remote areas, based on the ASGS Remoteness Structure (ABS) 2018–2019. Participants: Aboriginal and Torres Strait Islander adults (≥18 years) who were selected, consented and asked questions about smoking in the National Aboriginal and Torres Strait Islander Health Survey (NATSIHS 2018/19). Results: High income was associated with non‐smoking (Prevalence Ratio [PR] = 2.07; 95% CI: 1.66–2.57) and never‐smoking (PR = 2.02; 1.46–2.79), as was completing year 10 (non‐smoking PR = 1.34; 1.12–1.61 and never‐smoking PR = 1.56; 1.20–2.03). Better food security was associated with a higher prevalence of never‐smoking (PR = 2.42; 1.48–3.98). Lower psychological distress scores were associated with non‐smoking (PR = 1.30; 1.10–1.53) and never‐smoking (PR = 1.56; 1.21–2.01). Never‐smoking was more frequent in participants reporting no experiences of unfair treatment (PR = 1.59; 1.22–2.06). Having a usual healthcare provider was associated with non‐smoking (PR = 1.38; 1.02–1.86). Positive exposure to the SDOH were associated with non‐ and never‐smoking among Aboriginal and Torres Strait Islander adults in regional Australia. Structural and systemic changes to address the SDOH, including discrimination and racism, are expected to accelerate non‐smoking behaviours and improve health outcomes for Aboriginal and Torres Strait Islander peoples. [ABSTRACT FROM AUTHOR]

Within the vast majority of qualitative health research involving Indigenous populations, Indigenous people have been marginalised from research conceptualisation and conduct. This reflects a lack of regard for Indigenous ways of knowing, being, and doing, has served to perpetuate deficit narratives of Indigenous peoples' health and wellbeing, and contributes to failure in addressing inequities as a result of ongoing colonisation and institutionalised oppression and racism. There is a need to place Indigenous voices and ways of doing at the centre of research by working in intercultural partnership, bringing together Indigenous and Western knowledges. This paper explores how such an approach can be applied, demonstrating a reflective process of conceptualisation and conduct that brings together Indigenous ways of working with grounded theory with Aboriginal communities in Australia. Furthermore, it supported a non-Indigenous researcher to learn ways of working respectfully, guided by community protocols. A six-stage research process was developed, overseen by an Aboriginal Women's Advisory Group. Research conceptualisation and conduct centred on three principles: bringing together Aboriginal ways of working with Western research methodology; using women's own voices to develop a narrative of cardiovascular health and wellbeing; and ensuring that tangible outcomes were delivered to women and communities in the spirit of partnership and reciprocity. This approach, guided at all steps by Indigenous women, demonstrates a way of adapting qualitative Western methodology to ensure values and principles of ethical guidelines of conduct are upheld to unravel constructs of colonisation, redress past wrongdoing, and reverse deficit narratives. [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]

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 human rights of both LGBTIQ+ and Indigenous peoples are far from realized. When conjoined, intersecting identities reveal how racism and queer phobia affect well-being, negating the right to health and resulting in devastating impacts on people's social, cultural, and emotional well-being. This paper documents the lived experiences of a sample of young gender- and sexuality-diverse Aboriginal and Torres Strait Islander peoples from a research project conducted in New South Wales, Australia. Their perspectives reveal how, for this cohort, discrimination and privation is manifest at the family, community, and institutional levels. This paper informs an understanding of human rights as experienced by Aboriginal and Torres Strait Islander LGBTIQ+-identified peoples, where racism and queer phobia are evident in the spheres of education, employment, and service provision. Adopting a critical human rights stance, our analysis illustrates how settler colonialism manifests through the processes and outcomes of settler colonial institutions and structures., Competing Interests: Competing interests: None declared., (Copyright © 2022 Briskman, Sullivan, Spurway, Leha, Trewlynn, and Soldatic.)

This paper critically examines the 'It's OK to be White' Senate motion made by Australian far-right politician Pauline Hanson in 2018. Deliberately innocuous, the 'It's OK to be white' slogan was designed by online white supremacist groups with the intention of 'triggering liberals' and provoking outrage. Drawing on critical discourse analysis, I demonstrate that Hanson's 'It's OK to be white' motion was an act of calculated ambivalence, which served to address multiple audiences simultaneously. I argue that the motion provided Hanson with a novel way to discuss so-called 'anti-white' or 'reverse' racism which succeeded in generating the desired controversy and media attention. I further argue that the success of the motion exposed the Australian media's illiteracy on contemporary alt-right/white supremacist tactics and discourses. I also critically examine the implications of the motion and Hanson's promotion of white victimhood narratives. Despite its innocuous framing, the 'It's OK to be white' motion represented the successful co-optation of a racist white supremacist political project, the implications of which should not be understated. This research furthers our understanding of the strategies and tactics employed by the far-right, as well as the interrelationship between the populist radical right and online white supremacist groups. [ABSTRACT FROM AUTHOR]

African Australian diasporic literature has drawn attention to the anti-Black racism Black African young people endure in everyday Australia. By drawing on a multi-method approach consisting of social media ethnography and multiple participant interviews, this paper explores the use of social media by Black African young people (n=15) to visibilise their experiences of racism. We situate the murder of George Floyd on May 25, 2020, as a significant ‘turning point’ when the social media practises of our participants radically transformed. Our findings indicate that prior to the murder of George Floyd, participants evoked careful boundaries around the type of racial content they posted for fear of the punishments or backlash that could occur if they disrupted the white racial comfort of their friends and followers. After the murder of Floyd, participants used the resurgence of the #BlackLivesMatter Movement to visibilise their own experiences of anti-Black racism and racial violence in Australia, sharing content on social media that marked whiteness, demanded safety and challenged white silence and performative allyship. [ABSTRACT FROM AUTHOR]

Background: Racism has been identified as a major source of injustice and a health burden in Australia and across the world. Despite the surge in Australian quantitative research on the topic, and the increasing recognition of the prevalence and impact of racism in Australian society, the collective evidence base has yet to be comprehensively reviewed or meta-analysed. This protocol describes the first systematic review and meta-analysis of racism in Australia at the national level, focussing on quantitative studies. The current study will considerably improve our understanding of racism, including its manifestations and fluctuation over time, variation across settings and between groups, and associations with health and socio-economic outcomes., Methods: The research will consist of a systematic literature review and meta-analysis. Searches for relevant studies will focus on the social and health science databases CINAHL, PsycINFO, PubMed and Scopus. Two reviewers will independently screen eligible papers for inclusion and extract data from included studies. Studies will be included in the review and meta-analysis where they meet the following criteria: (1) report quantitative empirical research on self-reported racism in Australia, (2) report data on the prevalence of racism, or its association with health (e.g. mental health, physical health, health behaviours) or socio-economic outcomes (e.g. education, employment, income), and (3) report Australian data. Measures of racism will focus on study participants' self-reports, with a separate analysis dedicated to researcher-reported measures, such as segregation and differential outcomes across racial/ethnic groups. Measures of health and socio-economic outcomes will include both self-reports and researcher-reported measures, such as physiological measurements. Existing reviews will be manually searched for additional studies. Study characteristics will be summarised, and a meta-analysis of the prevalence of racism and its associations will be conducted using random effects models and mean weighted effect sizes. Moderation and subgroup analyses will be conducted as well. All analyses will use the software CMA 3.0., Discussion: This study will provide a novel and comprehensive synthesis of the quantitative evidence base on racism in Australia. It will answer questions about the fluctuation of racism over time, its variation across settings and groups, and its relationship with health and socio-economic outcomes. Findings will be discussed in relation to broader debates in this growing field of research and will be widely disseminated to inform anti-racism research, action and policy nationally., Systematic Review Registration: PROSPERO CRD42021265115 ., (© 2022. The Author(s).)