Search

Aboriginal children and young people are over‐represented in the out‐of‐home care system, yet their voices are largely absent in practice and policy decision‐making. This paper presents a review of research that captures the voices of Aboriginal children and young people in out‐of‐home care. Three key themes are discussed: connection to culture, connection to family and participation. This paper argues for culturally meaningful research that honours child and youth citizenship, voice and roles in decision‐making as critical to quality care and positive outcomes. This paper aims to highlight the importance of listening and responding to the voices of Aboriginal children and young people as critical to the provision of appropriate care and supporting positive outcomes. [ABSTRACT FROM AUTHOR]

Introduction Methods Results Discussion and Conclusion The Grog Survey App is a validated, visual and interactive self‐administered application for tablet computers that is designed to help Aboriginal Australians describe their alcohol consumption. Each person who completes the App also receives a brief intervention with feedback tailored to their survey responses. We aimed to qualitatively assess the acceptability and perceived quality of the Grog App's brief intervention, among higher risk consumers and health providers at an Aboriginal residential rehabilitation centre.This descriptive qualitative study analysed feedback from clients (n = 20) and staff (n = 10) of a drug and alcohol residential rehabilitation service on the brief intervention element of the Grog App. Data were collected face‐to‐face via semi‐structured interviews over four consecutive weeks between May and June 2021. A content analysis was conducted, which was informed by the Mobile App Rating Scale (MARS).Client and staff feedback is summarised using four themes from the MARS framework: (i) aesthetics; (ii) engagement; (iii) functionality; and (iv) information. Most clients and staff felt like health messages on the brief intervention were written by ‘someone who understands’. Overall, clients and staff described the brief intervention as visually appealing, engaging and likely able to elicit ‘lightbulb moments’.The brief intervention on the Grog App is unique in its provision of tailored advice based on survey responses to all individuals (i.e., those who do not drink through to those with likely dependence). Further research is needed to assess effectiveness of this brief intervention. [ABSTRACT FROM AUTHOR]

Context. Conservation translocations are increasing in number and so too is the interest and expectation from Traditional Owners (TOs) that they will be involved in management occurring on their Country. Aims. Our objectives were to identify the levels of past TO engagement as experienced through the western and TO lenses, examine the key steps, challenges and opportunities that emerged from survey responses, and also to provide a case study of a conservation translocation that describes Indigenous involvement to support a reintroduction of golden bandicoots (Isoodon auratus) in Australia from Martu Country (Western Australia) to Wongkumara and Maljangapa Country (New South Wales). Methods. The key questions the surveys sought to address to western practitioners were as follows: (1) what types of TO involvement were observed; (2) if TOs were not involved in the translocation, was there a reason; and (3) for each translocation project where TOs were involved, (a) why was this engagement sought by their agency; (b) what worked well in terms of involvement and partnerships; and (c) how could these partnerships be improved? From a TO lens, perspectives were sought with a survey addressing the following questions: (1) how were you involved in the translocation; (2) why was it important to you and your community; and (3) ow would you like to be involved in the future? Key results. Of 208 Australian translocations, 27% involved TOs. The following four themes emerged from the survey responses: the need to recognise and adopt the cultural dimension of conservation translocations on Indigenous Country, maintain on-Country relationships between western practitioners and TOs, enable co-ownership of projects, and maintain community links between western and TO practitioners. The golden bandicoot translocation partnership provided a foundation for TO engagement across generations, setting the scene for long-term and future translocation collaboration opportunities. Conclusions. The perspectives of all participants involved in conservation translocations highlighted a common theme: the need to support TOs to be engaged fairly, to be culturally safe during their engagement, and to enable them to be part of a wider project and community team. The case study highlighted a sequential approach for engaging the TO organisation and supporting TOs to work alongside western practitioners to capture, record and transport animals from their Country to a new (reintroduction) site. Implications. We provide suggestions for non-Indigenous managers and practitioners to consider a cultural dimension to conservation translocations when engaging TOs. [ABSTRACT FROM AUTHOR]

Purpose: This article uses an Indigenous concept of family violence as a frame to interrogate interviews held with Indigenous LGBTIQSB + people in Australia. The article reorients family violence away from Western heteronormative framings and aims to contribute towards a new conversation about family violence. Methods: A qualitative thematic analysis was used to analyse 16 interviews with Indigenous LGBTIQSB + people in the state of New South Wales, Australia. This is one of a series of articles that provide preliminary findings from a research project into the social and emotional wellbeing of Indigenous LGBTIQSB + young people living in New South Wales. Results: The interviews highlight the complex impact family violence on Indigenous LGBTIQSB + youth. The article shows differences in reactions between family and community in urban settings with those experienced in rural settings highlighting intergenerational differences, with older family members such as grandparents, more likely to exhibit negative reactions and behaviours. These experiences are interconnected as many young people were living in urban areas while extended family often lived in rural or remote communities. Conclusions: The findings of this study demonstrate the intersectional nature of family violence highlighting the fact that Indigenous LGBTIQSB + young people are integral parts of extended kinship networks, families and communities and are deeply impacted by any acts of family violence. The study's findings also support current research into family and community violence for LGBTIQ + people that shows the differential behaviours and actions of rural and urban families as well as the different reactions between generations within families. [ABSTRACT FROM AUTHOR]

Background: The care of wounds is an ongoing issue for Indigenous people worldwide, yet culturally safe Indigenous wound care training programs for rural and remote Australian Aboriginal Health Workers are largely unavailable. The higher prevalence of chronic disease, lower socioeconomic status and poorer access to services experienced by Aboriginal and Torres Strait Islanders compared to non-Indigenous people, leads to a greater incidence of chronic wounds in Aboriginal and Torres Strait Islander people. Identifying the barriers and enablers for delivering wound care will establish areas of need for facilitating the development of a specific wound care program for Aboriginal Health Workers and Aboriginal Health Practitioners. This paper reports the first phase of a larger project directly aligned to the Indigenous Australians’ Health Program’s objective of supporting the delivery and access to high quality, culturally appropriate health care and services to Aboriginal and Torres Strait Islander Australians. This study aimed to examine experiences of Aboriginal Health Workers, Aboriginal Health Practitioners, and nurses for managing chronic wounds within rural and remote Aboriginal Medical Services in Queensland, Australia. Methods: Yarning facilitated by two Aboriginal researchers among Aboriginal Health Workers, Aboriginal Health Practitioners, and nurses currently employed within four Aboriginal Medical Services located in rural and remote areas of Queensland, Australia. Results: Two themes were developed through rigorous data analysis of yarning information and responses: participants’ experiences of managing wounds and barriers and enablers to effective wound care. Conclusions: This study contributes an insight into the experiences of Aboriginal Health Workers on the current barriers and enablers to timely treatment of chronic wounds. Results from this study indicate a significant barrier to obtaining timely and effective wound care in regional and remote settings is access to an appropriately skilled, culturally competent, and resourced health work force. A lack of education and professional development for Aboriginal Health Workers can compromise their ability to maximise patient outcomes and delay wound healing. Findings have informed the development of an evidence based, culturally competent open access chronic wound care education program for Aboriginal Health Workers. [ABSTRACT FROM AUTHOR]

Background Methods Findings and Discussion Conclusion So What Strengths‐based approaches to health care are often seen as an alternative to deficit‐based approaches and are common in Aboriginal health settings. Despite this, there is little existing research that describes Aboriginal peoples' perspectives about the strengths of their communities. This paper describes cultural strengths and resources as understood by Aboriginal people living in western Sydney.In‐depth interviews were used to collect qualitative data from two communities on Dharug and Dharrawal Country in western Sydney Australia. Data come from a larger study, which focused on how cultural strengths supported sexual well‐being. Fifty‐two interviews were conducted with Aboriginal young people (aged 16–24 years) by trained peer interviewers. Additionally, 16 interviews with Aboriginal adults (25 years and older) were conducted by members of the research team.While opinions varied, four key areas of cultural strength were identified: (1) strong kinship relationships; (2) knowledge sharing; (3) shared experiences, identities, and values; and (4) knowing Country. Throughout these four themes, the sense of connection and belonging is viewed as an important overarching theme.Communities are not homogenous with regard to what they view as cultural strengths. Knowing Country and practising culture meant different things to different individuals while providing a similar sense of belonging, connection, and identity.Health service providers, policies, and programs can use this information to understand the continuing impacts of past policies and events whilst recognising that each community has strengths that can be drawn upon to improve service engagement, knowledge sharing, and health outcomes. [ABSTRACT FROM AUTHOR]

Objective: The objective was to describe mental health service and psychotropic medicine use among a cohort of Aboriginal young people and quantify their relation to sociodemographic, family and health factors. Methods: In a prospective cohort study with data linkage, 892 Aboriginal children aged 0–17 years living in urban and regional areas of New South Wales, Australia, were included. We assessed mental health–related service use, paediatric service use and psychotropic medicine dispensing claims covered by the Australian Government Medicare Benefits Schedule and the Pharmaceutical Benefits Scheme from July 2012 to June 2017. Results: Most children (71%) did not have a record of mental health service or psychotropic medication use. 18.7% had ⩾1 mental health–related service claim; 26.7% had ⩾1 paediatric service claim; and 20.3% had ⩾1 psychotropic medicine dispensing claim. General practitioner services were the most accessed mental health–related service (17.4%) and 12.7% had been dispensed attention-deficit hyperactivity disorder medicines. Child characteristics associated with treatment included emotional and behavioural problems (prevalence ratio: 1.97, 95% confidence interval = [1.46, 2.64] for mental health services; prevalence ratio: 2.87, 95% confidence interval = [2.07, 3.96] for medicines) and risky behaviour (prevalence ratio: 1.56, 95% confidence interval = [1.12, 2.16] for mental health services; prevalence ratio: 2.28, 95% confidence interval = [1.54, 3.37] for medicines). Parent-related factors included chronic illness (prevalence ratio: 1.42, 95% confidence interval = [1.03, 1.95] for mental health services; prevalence ratio: 2.00, 95% confidence interval = [1.49, 2.69] for medicines) and functional limitations (prevalence ratio: 1.61, 95% confidence interval = [1.16, 2.24] for mental health services; prevalence ratio: 1.86, 95% confidence interval = [1.34, 2.59] for medicines). Conclusions: Most Aboriginal children and young people did not have claims for mental health services or medicines. Aboriginal children with emotional and behavioural problems, or parents with health problems were more likely to have mental health service or medicine claims. [ABSTRACT FROM AUTHOR]

The main purpose of the article is to provide insights into the prevalence of internal and external organ illnesses in Brokenhead Ojibwa (Indigenous peoples of southern Canada and Midwestern USA) Nation, and their relationship with those cultural variables that the scholarly literature indicates as determinants of Indigenous health. The data were collected through a household survey. Both the descriptive results and correlation analysis indicate that hunting and trapping are negatively correlated with external organ illnesses. Likewise, education and income are negatively correlated with external and internal organ illness prevalence. [ABSTRACT FROM AUTHOR]

This article shares findings from evaluating a mentoring programme for Aboriginal youth on Yorta Yorta (an Aboriginal Tribal nation, north-eastern Victoria and Southern New South Wales, Australia) Country. This work is positioned in First Nations worldviews that are relational and require deep listening to youth, mentors, Elders, Country, and Ancestors. Applying a qualitative participatory action research design, methods involved attending camps on Country and research Yarning Circles. The findings demonstrate that Aboriginal mentoring programmes need to be led in their delivery and evaluation by First Nations peoples. This ensures that the programmes are culturally embedded in First Nations worldviews and that important interpretations of meanings are not overlooked. On Country experiences are a place for healing and learning. Country is a stakeholder in Aboriginal mentoring programmes. A trusting mentoring relationship creates a space where youth become part of an Aboriginal community, and where they feel strong in their identity. [ABSTRACT FROM AUTHOR]

Introduction: Contrary to stereotypes, Aboriginal and Torres Strait Islander Australians are more likely to abstain from drinking than other Australians. We explored characteristics and experiences of Aboriginal and Torres Strait Islander Australians who do not drink alcohol. Method: We conducted a cross‐sectional, representative survey of 775 Aboriginal and Torres Strait Islander Australians (16+ years) in remote and urban South Australia. We explore correlates of not drinking alcohol using multi‐level logistic regression. We describe reasons for non‐drinking and harms participants experienced in past 12 months from others' drinking. Results: Non‐drinking participants were more likely to be older (OR 1.35 [95% CI 1.21, 1.50] per decade) and unemployed (OR 2.72 [95% CI 1.77, 4.20]). Participants who spoke Aboriginal Australian languages at home were three times more likely to be lifetime abstainers from drinking (OR 3.07 [95% CI 1.52, 6.21]). Common reasons for not drinking alcohol were health and family. Most did not report harms from others' alcohol consumption (79.6%, 76.9%, urban and remote respectively). Stress from others' alcohol consumption was the most reported harm by non‐drinkers (14.5% and 23.1%, urban and remote, respectively). Discussion and Conclusions: Culture such as speaking Aboriginal Australian languages might have protective effects that promote abstaining but was rarely explicitly cited as a reason for not drinking. A greater understanding of local values held by people who do not drink alcohol could help inform health messaging and other interventions to reduce alcohol‐related harms. Understanding local reasons for abstaining can help tailor health messaging to suit local contexts. [ABSTRACT FROM AUTHOR]

Objective: Describe the ear and hearing outcomes in Aboriginal infants in an Australian urban area. Design: Aboriginal infants enrolled in the Djaalinj Waakinj prospective cohort study had ear health screenings at ages 2-4, 6-8 and 12-18 months and audiological assessment at ∼12 months of age. Sociodemographic, environmental characteristics, otoscopy, otoacoustic emissions, tympanometry and visual reinforcement audiometry data were collected. Study Sample: 125 infants were enrolled in the study; 67 completed audiological assessment, 62, 54, and 58 of whom attended ear screenings at 2-4, 6-8 and 12-18 months. Results: Of the children that attended the audiological assessment, 36.5%, 50% and 64.3% of infants had otitis media (OM) at 2-4, 6-8 and 12-18 months. Using a 10 dB correction factor, 44.8% of infants had hearing loss (HL) (≥ 25 dB HL) at ∼ 12 months of age. More males (X2=5.4 (1df, p = 0.02)) and infants with OM at audiological assessment (X2=5.8 (1df, p = 0.02)) had HL. More infants that used a pacifier at 12-18 months of age had HL (X2=4.7 (1df, p = 0.03)). Conclusion: Aboriginal infants in an urban area have high rates of HL and OM, which requires early surveillance and timely treatment to reduce the medical and developmental impacts of OM and HL. [ABSTRACT FROM AUTHOR]

Australia and New Zealand are two countries in the Southern Pacific region. They share many pediatric anesthesia similarities in terms of medical organizational systems, education, training, and research, however there are important differences between the two nations in relation to geography, the First Nations populations and the history of colonization. While the standards for pediatric anesthesia and the specialty training requirements are set by the Australian and New Zealand College of Anesthetists and the Society for Pediatric Anesthesia in New Zealand and Australia, colonization has created distinct challenges that each nation now faces in order to improve the anesthetic care of its pediatric population. Australia generally has a high standard of living and good access to health care; disparities exist for First Nations People and for those living in rural or remote areas. Two influences have shaped training within New Zealand over the past 40 years; establishment of a national children's hospital in 1990 and, more importantly, acknowledgement that the First Nations people of New Zealand (Māori) have suffered because of failure to recognize their rights consequent to establishing a partnership treaty between Māori and the British Crown in 1840. Health inequities among Māori in New Zealand and First Nations People in Australia have implications for the health system, culturally appropriate approaches to treatment, and the importance of having an appreciation of First Nations people's history and culture, language, family structure, and cultural safety. Trainees in both countries need to be adequately supported in these areas in order for the sub‐specialty of pediatric anesthesia to develop further and improve the anesthetic and surgical outcomes of our children. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Development Studies is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract Background The care of wounds is an ongoing issue for Indigenous people worldwide, yet culturally safe Indigenous wound care training programs for rural and remote Australian Aboriginal Health Workers are largely unavailable. The higher prevalence of chronic disease, lower socioeconomic status and poorer access to services experienced by Aboriginal and Torres Strait Islanders compared to non-Indigenous people, leads to a greater incidence of chronic wounds in Aboriginal and Torres Strait Islander people. Identifying the barriers and enablers for delivering wound care will establish areas of need for facilitating the development of a specific wound care program for Aboriginal Health Workers and Aboriginal Health Practitioners. This paper reports the first phase of a larger project directly aligned to the Indigenous Australians’ Health Program’s objective of supporting the delivery and access to high quality, culturally appropriate health care and services to Aboriginal and Torres Strait Islander Australians. This study aimed to examine experiences of Aboriginal Health Workers, Aboriginal Health Practitioners, and nurses for managing chronic wounds within rural and remote Aboriginal Medical Services in Queensland, Australia. Methods Yarning facilitated by two Aboriginal researchers among Aboriginal Health Workers, Aboriginal Health Practitioners, and nurses currently employed within four Aboriginal Medical Services located in rural and remote areas of Queensland, Australia. Results Two themes were developed through rigorous data analysis of yarning information and responses: participants’ experiences of managing wounds and barriers and enablers to effective wound care. Conclusions This study contributes an insight into the experiences of Aboriginal Health Workers on the current barriers and enablers to timely treatment of chronic wounds. Results from this study indicate a significant barrier to obtaining timely and effective wound care in regional and remote settings is access to an appropriately skilled, culturally competent, and resourced health work force. A lack of education and professional development for Aboriginal Health Workers can compromise their ability to maximise patient outcomes and delay wound healing. Findings have informed the development of an evidence based, culturally competent open access chronic wound care education program for Aboriginal Health Workers.

Indigenous groups voices have often been missing from the marketing research collegiate. The Aboriginal and Torres Strait Islander Peoples of the land now known as Australia, for example, are among the most researched peoples in the world (Martin & Mirraboopa, 2003), yet are underrepresented among research practitioners. The present underrepresentation among practitioners is only slowly, and occasionally haphazardly, being addressed by the growing number of more junior Indigenous researchers entering the field. Until greater representation among senior researchers is achieved, research teams are likely to include a mixture of Indigenous and non-Indigenous researchers. Such teams must therefore address a unique combination of power imbalance and minority inclusion in how they work. This need for inclusion can become more challenging for research teams when the research topic addresses issues impacting Indigenous peoples. And while numerous ethical and research guidelines exist for how researchers work with participants who are members of a minority group and are likely to have less power, there are few frameworks addressing how such challenges should be managed for the researchers within a research team. In this paper, we use an action research method to critically reflect on how to manage research teams that include more junior Indigenous researchers whose voices are vital to the research project. Reflexive and proactive processes were developed to ensure a culture of reflection both regarding interactions within the research team and in the project. To structure and share these reflections, the team developed and enunciated a fit-for-purpose framework. This framework was informed by the work of Narungga Professor Rigney (1999) that lists foundational Indigenist research methods. The framework also draws on the layers of reflexivity proposed by Nicholls (2009) and insider/outsider group theory previously advocated for (Ameka, 2018). [ABSTRACT FROM AUTHOR]

Posthumanistic ideas associated with the rejection of anthropocentric discourses and practices and implying (in transhumanism) the technological transition of man and society to a fundamentally new level of existence and organization of life, have a solid history of almost four decades. In Russia, with the exception of top essays such as “A Cyborg Manifesto” by Donna Haraway or “The Transhumanist FAQ” by Nick Bostrom, posthumanist conceptology began to take root intensively since the 10s. 21st century. Then “Cannibal Metaphysics” by Eduardo de Castro and “Being Ecological” by Timothy Morton first appeared on the Russian market. Gradually, the transmission of posthumanist ideas gained more intense momentum. Today, the domestic literary market features transhumanist literature (“Upgrade to Superhumans”), new anthropology, or “postanthropology,” marking the boundaries “beyond man,” representation of indigenous thinking, a series of books about socio-natural phenomena (“Insectopedia,” by Hugh Raffles, “How forests think” by Eduardo Kohn, “Gathering moss” by Robin Kimmerer), as well as new ontologies (Graham Harman, Ian Bogost), revising the classical subject-object picture of the world. Posthumanism can no longer be considered an inconspicuous cultural phenomenon. It is not surprising that sharp critical reactions appeared in the form of monographic studies. The article provides reviews of current Russian posthumanist literature and criticism. Particular attention is paid to the critical agenda, which positions posthumanism as a carrier of apocalyptic strategies for humans. The need for a careful study of the intellectual phenomenon and the search for common grounds for a constructive dialogue between cultures and concepts are argued.

Aims Methods Results Conclusion To describe an Aboriginal cultural immersion delivered to dietetics students at a large university in Australia and assess its effectiveness as a method to teach Aboriginal history, culture, diet, and health in dietetics.Taking a strength‐based approach, Aboriginal processes of learning were privileged, with the cultural immersion being co‐designed with immersion educators, a First Nations researcher, and dietetics academic. The cultural immersion consisted of an opening ceremony and four stations of yarning, weaving, bush tucker, and artefacts/medicines. A mixed‐methods approach was used, with triangulation of data from pre‐ and postsurveys, station mapping, and focus group interviews. Quantitative and qualitative data were simultaneously analysed from participating first‐year Master of Nutrition and Dietetics students and then drawn together for an integrated understanding of the impact of the cultural immersion on student learnings.Fifty‐three students completed pre‐ and postsurveys and 36 participated in focus groups. Through sharing lived experiences, learning through culture, and keeping sessions practical and Aboriginal leadership, each cultural immersion station utilised Aboriginal processes of learning that meaningfully engaged students with Aboriginal education content, appreciate holistic health and increased their general knowledge on Aboriginal history, culture, diet, and health (all p < 0.001).Cultural immersion is one teaching method to enhance student knowledges and can be a part of a programmatic and integrated approach that embeds Aboriginal content throughout the whole curriculum. It is necessary that institutions recognise the value of cultural immersions to student learnings and commit to providing ongoing support. [ABSTRACT FROM AUTHOR]

Before colonization, Aboriginal and Torres Strait Islander communities had nurturing, holistic, and communitarian approaches that promoted extended and healthy lives for their children. Colonization, marked by policies of genocide and assimilation, has resulted in an alarming overrepresentation of Aboriginal and Torres Strait Islander children under the care of child protection agencies, resulting in compromised health outcomes and reduced life expectancies. We are conducting a study designed to enhance positive developmental outcomes for Aboriginal and Torres Strait Islander children by articulating and enabling the rights of mothers and children to breastfeed in the context of a child protection intervention and child removal. To understand and address this problem, it is critical to implement culturally safe, de‐colonized, emancipatory research that is guided by and benefits Aboriginal and Torres Strait Islander communities. This article presents an emancipatory framework that we are applying to our study using an Aboriginal participatory action research approach, that serves as a guide for non‐Indigenous researchers seeking to conduct research with Indigenous communities. We emphasize the importance of incorporating an Aboriginal participatory action research framework, using community consultation and codesign; culturally secure data collection methods, and paying attention to Indigenous data sovereignty. Developing trusting respectful relationships is conducive to knowledge acquisition, exchange, and use, when research approaches deeply rooted in community involvement are applied. A call to action by the critical midwifery studies collective, urges non‐Indigenous researchers to become accountable allies that demonstrates respect for community leadership while actively striving to ensure research does not perpetuate further harm, and produces effective change. This article provides an overview of ways to conduct ethical emancipatory research with Indigenous participants, that is, of benefit to midwifery practitioners and is applicable to many areas of research, policy, and practice. [ABSTRACT FROM AUTHOR]

Ethnic minorities experience disparities in prevention and treatment of burn injury. Research focused on burn injuries in Indigenous populations is limited. This review summarizes literature on burn injuries in Indigenous populations to be considered to inform new research. A search was conducted in CINAHL, Ovid MEDLINE, PSYCinfo and SocINDEX. for "burn OR scars OR scald OR deformity OR disfigurement" and "Aboriginal OR Indigenous OR First Nation OR American Indian OR Maori OR Native OR Torres Strait Islander OR Amerindian OR Inuit OR Metis OR Pacific Islander". Inclusion 1) peer reviewed studies of burns in Indigenous persons 2) in English. Exclusion 1) no data specific to Indigenous burns 2) not peer reviewed 3) not in full text 4) protocol publications. The search identified 1091 studies with 51 for review. Sixteen were excluded. The 35 included publications were published between 1987 and 2022. Findings indicated higher incidence of injury and poorer outcomes amongst Indigenous people. Indigenous people suffered more flame and inhalation burns, had longer lengths of stay, and more complications including hypertrophic scarring. Australian Indigenous patients struggle with a lack of culturally safe communication and support for aftercare. Racial disparities exist in burn injury incidence and outcome for Indigenous persons. Qualitative research in this area will help providers better understand the experiences of Indigenous burn patients to develop more culturally competent care. We are currently developing a study using qualitative hermeneutic methodology to learn about the experiences of Indigenous burn survivors' injuries, recovery, and social reintegration. • There are disparities in both injury incidence and outcomes for Indigenous populations. • Indigenous populations suffer more flame and inhalation injuries. • Indigenous burn population in Australia are underserved by current aftercare practices. • There is little research in North America addressing burn injuries in Indigenous populations. [ABSTRACT FROM AUTHOR]

This article responds to recent calls to "provincialize" (Hawthorne 2019) and "pluralize" (Bledsoe and Wright 2019a) Black geographies. We do so by adopting a relational, transnational, and multiscalar approach. Drawing on ethnography with Black Lives Matter activists in Sydney, Australia, we adopt a decolonizing framework to argue that Indigenous knowledges, experiences, and actions can extend the epistemologies and cartographies of Black geographies. The mapping of Black geographies in Sydney reveals three multilayered and intersecting ways through which Black agency, place-making, and resistance are made manifest in transnational Black Lives Matter protests: (1) through invoking "stretched out" geographies, forging shared solidarities between African American high-profile cases of policing injustice and Aboriginal deaths in custody; (2) through counterhegemonic attempts to reconfigure Australia Day as Invasion Day, reclaiming colonized histories that subvert the premise of Australia as a "White nation"; and (3) through conjoining transrural cases of violence toward Aboriginal communities living in peripheral places and then strategically amplifying their concerns through place-based activisms in the global city. Finally, we conclude by arguing that further international accounts are crucial to this emerging field. [ABSTRACT FROM AUTHOR]

Australia first documented national goals for primary and secondary education in 1989 with the Hobart Declaration on Schooling. Since then, Australia's goals for the education of children have been updated in three subsequent National Education Declarations. Each of the Declarations includes specific goals for Indigenous Australian students, as well as goals for students to learn about Indigenous Australian peoples and cultures. Arranged into four thematic sections covering each Declaration, this paper traces colonial representation of Indigenous Australians in these policy documents. Each section discusses the socio-political factors that influenced education policy at the time each Declaration was written, and the socio-political priorities of Indigenous peoples in the same period. We argue that the evolution of representations of Indigenous peoples in education policy is evidence of the continued resistance of Indigenous peoples to colonial dominance in education policies. [ABSTRACT FROM AUTHOR]

There is growing evidence for the benefits of eHealth interventions with Aboriginal and Torres Strait Islander people. Yet, there is a lack of guidance for culturally safe, relevant, and sustainable initiatives with Aboriginal and Torres Strait Islander peoples and organisations. To this end a research program was established to develop a roadmap for eHealth with Aboriginal and Torres Strait Islander peoples. The current phase of the research program is a review of the literature aimed at identifying the important characteristics of eHealth interventions with Aboriginal and Torres Strait Islander people. Thirty-nine publications reporting on a variety of eHealth modalities with Aboriginal and Torres Strait Islander people were identified. To assess the cultural quality of the final papers, the authorship applied the Aboriginal and Torres Strait Islander Quality Appraisal Tool (QAT). Results from the appraisal demonstrated significantly higher QAT scores between studies, including more Indigenous authors. This further substantiates the importance Aboriginal and Torres Strait Islander ways of knowing, doing, and being incorporating Indigenous worldviews and leadership have on the cultural quality of eHealth research studies. [ABSTRACT FROM AUTHOR]

ObjectivesMethodResultsConclusions\nKey PointsTo produce national clinical norms for WASC-Y, examine the internal consistency of the WASC-Y scales, compare scores from a clinical sample with previously published community sample data, and test the degree to which other scales predict the Suicide Scale.We analysed WASC-Y data from 1226 Aboriginal youth who had presented to mental health services between 2007 and 2022 and compared their scores to the original community norms.Our sample shows a higher level of mental health risk than does the normative sample that varied according to gender. We found high levels of suicidal behaviour in the clinical sample: 41.5% admitted to thoughts of suicide and 25.0% reported one or more suicide attempts. One in 23 reported a high likelihood that they would attempt suicide again. Knowing someone who has suicided was associated with higher Suicide Risk. Linear modelling showed that Suicide Risk is predicted by a combination of all other WASC-Y scales and gender, with females at higher risk than males. There is emerging evidence that Cultural Resilience provides some mitigation of Suicide Risk.Our data provide the first culturally and psychometrically valid national mental health profile of Aboriginal youth accessing mental health services, including separate clinical norms for males and females. Aboriginal youth present with serious levels of suicide and mental health risk that urgently require improved access to clinically and culturally competent services. Our findings provide evidence of construct validity, in that scale scores showed meaningful associations with each other and with other variables in expected ways.What is already known about this topic: The WASC-Y stands alone as a culturally valid, psychometrically sound, and clinically valid screening tool to assess Aboriginal youths’ suicide risk, mental health risk, and cultural resilience.WASC-Y norms were derived from a non-clinical sample of 13- to 17-year-old school students in Western Australia.Clinical norms for WASC-Y are needed.The WASC-Y stands alone as a culturally valid, psychometrically sound, and clinically valid screening tool to assess Aboriginal youths’ suicide risk, mental health risk, and cultural resilience.WASC-Y norms were derived from a non-clinical sample of 13- to 17-year-old school students in Western Australia.Clinical norms for WASC-Y are needed.What this paper adds: We now have separate clinical norms for male and female Aboriginal youth that show high rates of suicidal ideation and behaviour.Suicidal ideation and behaviour are significantly higher among Aboriginal youth who know someone close to them who has suicided than among those who do not.Linear modelling indicates that scores on the Suicide Scale are best predicted by a combination of all other WASC-Y scales and gender.We now have separate clinical norms for male and female Aboriginal youth that show high rates of suicidal ideation and behaviour.Suicidal ideation and behaviour are significantly higher among Aboriginal youth who know someone close to them who has suicided than among those who do not.Linear modelling indicates that scores on the Suicide Scale are best predicted by a combination of all other WASC-Y scales and gender. [ABSTRACT FROM AUTHOR]

In the second half of the 19th century, anthropology rode the coat-tails of modernity, adopting new printing technologies, following new travel networks, and gaining increasing access to Indigenous people as colonialism spread and new policies were developed to contain and control people in settler-colonial states. The early innovator in kinship studies Lewis Henry Morgan and his two greatest proteges, Lorimer Fison and A. W. Howitt, working respectively in the United States, Fiji, and Australia, epitomised this conflation of governance, technologies of representation, and anthropology. They corresponded on the alterity of kinship systems across increasingly regularised postal routes, and developed new forms of collecting and new diagrammatic representations of kinship using developments at the press. Nineteenth-century kinship studies were focused exclusively on relationships formed through biology and descent, and there was little recognition of kinship making beyond these forms. This was especially significant for Howitt, whose closest Aboriginal interlocutor, Tulaba, claimed him as a brogan (brother), according to Gunaikurnai kinship paradigms. This article tracks the links between the collection and publication of kinship material in the questionnaires and the books of the latter part of the 19th century across the English-speaking world and the outcomes for Indigenous peoples, as arguments for distinctive kinship systems helped define their 'primitiveness' and dismissed Aboriginal attempts to forge kinship links across the settler/Indigenous divide. [ABSTRACT FROM AUTHOR]

Curracurrang 1 (1CU5) is a rockshelter site located in the Royal National Park (RNP) on the coast south of Sydney. Excavated from 1962 to 1966, the site's rich Holocene cultural deposit has become important for understanding regional Late Holocene developments in Australian lithic and shell technologies. Our comprehensive analysis of 1CU5's faunal remains is presented here, accompanied by new AMS radiocarbon dates and a reinterpretation of the site's occupation sequence. Much of the midden deposit spans from about 2500 BP to approximately 1850 AD, rather than only the last ∼1500 years as originally believed based on less comprehensive dating. A wide range of terrestrial and marine fauna were exploited at 1CU5, with the relative importance of the latter group increasing within the last ∼1500 years. Greater fish consumption during the later period may relate to use of novel hook and line fishing technology using hooks made from shellfish, but concurrent increases in seals, seabirds and marine invertebrates suggest a broader increased reliance on marine resources. By comparison, the earlier period, which coincides with the manufacture of backed microliths, displays relatively greater reliance on terrestrial marsupials. Taxonomic representation suggests occupation of the shelter from winter through spring, and potentially into summer. Analysis of the 1CU5 fauna marks an important contribution to the understanding of Late Holocene economies at the interface of the greater Sydney and NSW South Coast cultural and biogeographic regions. [ABSTRACT FROM AUTHOR]

This paper describes the strategies used by Aboriginal young people to build positive relationships and sexual wellbeing. It does so to counter the risk-focussed narratives present in much existing research and to showcase the resourcefulness of Aboriginal young people. We used peer-interview methods to collect qualitative data from 52 Aboriginal young people living in western Sydney, Australia. Participants reported a strong desire to stay safe and healthy in their sexual relationships and to achieve this they relied heavily on oral communication and yarning strategies. Participants viewed communication as a way to gain or give advice (about bodies, infections, pregnancy, relationships); to assess the acceptability and safety of potential partners; to negotiate consent with partners; to build positive relationships; and to get themselves out of unhealthy relationships. Participants also discussed 'self-talk' as a strategy for building sexual wellbeing, referring to narratives of self-respect and pride in culture as important in establishing Aboriginal young people's positive views of self and as deserving of respectful and safe sexual relationships. These findings suggest that future programmes and interventions based on yarning could be well-regarded, given it is a cultural form of pedagogy and a strategy Aboriginal young people already use to build positive relationships and identities. [ABSTRACT FROM AUTHOR]

Introduction: Community water fluoridation (CWF) is a costeffective intervention to reduce dental caries at population level. This Australian study used a difference-in-difference (DiD) analysis to measure dental caries in children exposed to CWF in the Northern Territory (NT), Australia. Methods: Oral health data obtained from the NT Department of Health contained 64 399 person-year observations from 2008 to 2020, totalling 24 546 children aged 1-17 years. Drinking water quality data for fluoride levels, held by the Power and Water Corporation, were obtained for 50 remote communities and linked to the oral health dataset. The DiD analysis used a treatment group and two control groups to compare the effects of CWF on dental caries outcomes in children, measured using the decayed, missing and filled teeth (dmft/DMFT) index. The treatment group consisted of records from children residing in five remote NT communities that implemented CWF in 2014.The control 1 group included records of children residing in communities with naturally occurring fluoride in drinking water supplies at levels at or above the Department of Health policy threshold of 0.5 mg/L. The control 2 group included records of children residing in communities with naturally occurring fluoride in drinking water supplies below the level recommended by the Department of Health policy (<0.5 mg/L). The data were grouped into time periods prior to the inception of CWF in five remote communities in 2014 (preintervention) and after 2014 (post-intervention). Results: Our results demonstrated that dental caries was significantly decreased for children in the treatment group following the implementation of CWF at a greater magnitude than both control groups for the same time period. Overall, children assigned to the treatment group exhibited a decline in the number of teeth affected by caries by an average of 0.28 (p=0.001). Notably, children of ages 7-10 years and 11-17 years experienced significantly greater post-intervention declines in average dmft/DMFT, by 0.32 (p=0.051) and 0.40 (p=0.012) fewer affected teeth respectively. Conclusion: While dental caries disproportionately impacts Aboriginal children in remote and very remote NT, it is clear that CWF produces population-level reductions in overall dental caries for these populations. Additionally, our study demonstrates the application of the DiD method in a public health policy evaluation. Our findings suggest that the longstanding policy position of the NT Department of Health on CWF has supported improvements in oral health among child populations that experience high levels of dental caries in remote NT communities. [ABSTRACT FROM AUTHOR]

Introduction: The aim of the study was to explore, in one remote hospital, emergency department healthcare providers' experience and perceptions of the factors surrounding a patient's decision to discharge against medical advice (DAMA). The secondary objective was to gain insight into staff experiences of the current protocols for managing DAMA cases and explore their recommendations for reducing DAMA incidence. Methods: This was a cross-sectional study involving a survey and semi-structured interviews exploring healthcare providers' (n=19) perceptions of factors perceived to be influencing DAMA, current practice for managing DAMA and recommendations for practice improvements. Health professionals (doctors, nurses, Aboriginal Health Workers) all worked in the emergency department of a remote community hospital, Queensland, Australia. Responses relating to influencing factors for DAMA were provided on a threepoint rating scale from 'no influence/little influence' to 'very strong influence'. DAMA management protocol responses were a threepoint rating scale from 'rarely/never' to 'always'. Semi-structured interviews were conducted after the survey and explored participants' perceptions in greater detail and current DAMA management protocol. Results: Feedback from the total of 19 participants across the professions presented four prominent yet interconnected themes: patient, culture, health service and health provider, and health literacy and education-related factors. Factors that were perceived to have a strong influence on DAMA events included alcohol and drug abuse (100%), a lack of culturally sensitive healthcare services (94.7%), and family commitments or obligations (89.5%). Healthcare provider recommendations for preventing DAMA presented themes of right communication, culturally safe care (right place, right time) and the right staff to support DAMA prevention. The healthcare providers described the pivotal role the Indigenous Liaison Officer (ILO) plays and the importance of this position being filled. Conclusion: DAMA is a multifaceted issue, influenced by both personal and hospital system-related factors. Participants agreed that the presence of ILO and/or Aboriginal Health Workers in the emergency department may reduce DAMA occurrences for Indigenous Australians who are disproportionately represented in DAMA rates, particularly in rural and remote regions of Australia. [ABSTRACT FROM AUTHOR]

AbstractStable, affordable and safe housing is a key determinant of health and wellbeing. Evidence from an Australian population-based cohort of 344 Aboriginal mothers and children aged 5-9 years shows that tenure type, financial difficulties and women’s experience of partner violence are key drivers to housing stability. Stable housing was defined as moving house ≤ two times in the previous five years. Women had higher odds of stable housing if they had not reported partner violence in the last year (Adj. OR = 2.2, 95%CI 1.1–4.3) and reported fewer financial difficulties (Adj. OR= 2.2, 95%CI 0.9–5.4). Women in private rental had lower odds of stable housing (Adj. OR = 0.4, 95%CI 0.2–0.7) compared to women in government subsidised rental housing. Understanding factors that support housing stability is crucial to ensure the best outcomes for young Aboriginal children and families at a critical period in the life course. [ABSTRACT FROM AUTHOR]

Aim: This study examined the outcomes of a telehealth model for sleep health assessment among Indigenous and non‐Indigenous children residing in remote and regional communities at the Top End Northern Territory (NT) of Australia. Methods: Video telehealth consultation, that included clinical history and relevant physical findings assessed virtually with an interstate paediatric sleep physician was conducted remotely. Polysomnography (PSG) and therapeutic interventions were carried out locally at Darwin, NT. The study participants were children referred between 2015 and 2020. Results: Of the total 812 children referred for sleep assessment, 699 underwent a diagnostic PSG. The majority of patients were female (63%), non‐Indigenous (81%) and resided in outer regional areas (88%). Indigenous children were significantly older and resided in remote or very remote locations (22% vs. 10%). Referral patterns differed according to locality and Indigenous status – (non‐Indigenous via private (53%), Indigenous via public system (35%)). Receipt of referrals to initial consultation was a median of 16 days and 4 weeks from consult to PSG. Remote children had slightly longer time delay between the referral and initial consult (32 vs. 15 days). Fifty one percent were diagnosed to have OSA, 27% underwent adenotonsillectomy and 2% were prescribed with CPAP therapy. Conclusions: This study has demonstrated that a telehealth model can be an effective way in overcoming logistical barriers and in providing sleep health services to children in remote and regional Australia. Further innovative efforts are needed to improve the service model and expand the reach for vulnerable children in very remote communities. [ABSTRACT FROM AUTHOR]

This study examined whether Indigenous peoples could achieve the Canadian Physical Activity Guidelines (CPAG) for adults while engaging in the cultural practice of hunting. It was hypothesized that Indigenous hunters would achieve or surpass the physical activity (PA) thresholds set forth by the CPAG on days spent hunting. Step count and heart rate were recorded from six male participants during mule deer hunts and days spent on-reserve. Step count was not statistically different between days spent hunting (28 803 ± 10 657 steps) and on-reserve (15 086 ± 7536 steps) (p = 0.10). Time spent in light (257 ± 45 min; p = 0.04), moderate (118 ± 71 min; p = 0.03), and vigorous (45 ± 42 min; p = 0.04) activities while hunting was greater than on-reserve (light, 180 ± 86; moderate, 71 ± 73; vigorous, 7 ± 10 min). The duration of moderate-to-vigorous PA (119 ± 95 min) for an average day hunting nearly meets the weekly CPAG recommendation of 150 min per week and is 1.8× greater than on-reserve (67 ± 80 min). Data suggest that hunting is probably a viable mode of PA for Indigenous adults to achieve health benefits. A strength of this study is the 10 h of daily recording which includes vehicular transportation to remote hunting areas. The duration of very light/sedentary PA did not differ between hunting (233 ± 211 min) and on-reserve (327 ± 164 min; p = 0.10), and highlights the importance of modernized vehicles in traditional Indigenous activities. A larger sample size would facilitate greater exploration of transportation, as well as success of the hunt on PA. These data suggest that health researchers and clinicians should consider traditional activities such as hunting as a means for Indigenous adults to increase participation in sufficiently vigorous PA to incur health benefits. [ABSTRACT FROM AUTHOR]

Background: Despite the high rates of cholecystectomy in Australia, there is minimal literature regarding the outcomes of cholecystectomy in rural Central Australia within the Northern Territory. This study aims to better characterize the outcomes for patients undergoing cholecystectomy in Central Australia and review clinical and patient characteristics, which may affect outcomes. Method: A retrospective case–control study was performed using data obtained from medical records for all patients undergoing cholecystectomy at Alice Springs Hospital in the Northern Territory from January 2018 until December 2022. Patient characteristics were gathered, and key outcomes examined included: inpatient mortality and 30‐day mortality, bile duct injury, bile leak, return to theatre, conversion to open, duration of procedure, length of stay, and up‐transfer to a tertiary referral centre. Results: A total of 466 patients were included in this study. Majority of the patients were female and there was a large portion of Indigenous Australians (56%). There were no inpatient mortalities, or 30‐day mortalities recorded. There were two bile leaks and/or bile duct injuries (0.4%) and two unplanned returned to theatres (0.4%). Indigenous Australians were more likely to require an emergency operation and had a longer median length of stay (P < 0.001). Conclusion: Cholecystectomy can be performed safely and to a high standard in Central Australia. Surgeons in Central Australia must appreciate the nuances in the management of patients who come from a significantly different socioeconomic background, with complex medical conditions when compared to metropolitan centres. [ABSTRACT FROM AUTHOR]

Objective: Culturally safe service provision is essential to improving social and emotional wellbeing among Aboriginal and Torres Strait Islander communities, and to eliminating health inequities. Cultural safety is about ensuring that all people have a safe and healing journey through services, regardless of their cultural background. In this project, we aim to (1) understand how Aboriginal and Torres Strait Islander peoples conceptualise cultural safety, and (2) co-design a qualitative interview for the next phase of this project, where we plan to learn about experiences of cultural safety within mental health services. Methods: We conducted six focus groups (in one metro and two regional areas, Western Australia). Following an Aboriginal Participatory Action Research methodology, we yarned with Aboriginal and Torres Strait Islander mental health service users, carers, community members, mental health professionals and Cultural Healers about cultural safety. Results: Participants described a culturally safe service as one where Aboriginal cultural knowledges, life experiences, issues and protocols are understood and acknowledged, and reported that mainstream mental health services are not currently culturally safe. Participants emphasised the importance of building trust, rapport, reciprocity and following appropriate relational processes when designing a qualitative interview for the next phase. Conclusions: A lack of cultural safety in mental health services is likely to contribute to the disparity in outcomes between Aboriginal and Torres Strait Islander peoples and non-Indigenous Australians. Embedding cultural safety into research design allows for authentic community engagement and facilitates knowledge sharing around ways to improve cultural safety in mental health services. [ABSTRACT FROM AUTHOR]

This article analyses Australian law and literature to identify the key cultural and legal considerations that can arise in medical treatment decision-making with Aboriginal and Torres Strait Islander peoples at the end-of-life. The authors explore how First Nation peoples' cultural values, connection to Country, family, and community, history, and health care experiences, intersect with end-of-life medical treatment laws, providing valuable insights for lawyers, policymakers and health practitioners. [ABSTRACT FROM AUTHOR]

Background: This report provides the theory, method and practice of culturally secure translation and knowledge exchange in the Healing Right Way Clinical Trial (2017–2022), outlining activities to date. Healing Right Way was a stepped wedge cluster randomised controlled trial conducted in Western Australia, aimed at enhancing rehabilitation services and quality of life for Aboriginal Australians following acquired brain injury. The trial translation plan was aspirational and action-oriented, with its implementation iterative and ongoing. Translational activities aimed to inform service and research planning for Aboriginal people with brain injury. Situated in the intercultural space, the work guards against undertaking activities that are monocultural, colonial and appropriating in favour of work that is authentically viewed through the dual lens of whiteness and Aboriginal and Torres Strait Islander ways of knowing, being and doing, and is strengths-based. Methods: Three translational and knowledge exchange components were identified, relating to the role of Aboriginal Brain Injury Coordinators, cultural training of hospital staff and the research process itself. Knowledge plans were developed for key audiences, with potential translation products to be monitored for ongoing impact. Results: Results demonstrate that translational and knowledge exchange were iteratively embedded throughout the trial life cycle. Data sources included community engagement, partnership meetings and interviews. Activities involved presentations to diverse audiences including bureaucrats, community and participants. Conclusions: This report provides a snapshot of the first translation knowledge exchange plan and activities constructed in relation to brain injury rehabilitation services for Aboriginal people. Challenges encountered, as well as successes to date, are discussed. This report provides the theory, method and practice of culturally secure translation and knowledge exchange in the Healing Right Way Clinical Trial (2017–2022), outlining activities to date. This article belongs to the Collection Clinical Implementation to Optimise Outcomes. [ABSTRACT FROM AUTHOR]

Aboriginal Peoples in the Northern Territory (NT) of Australia have customary connections to seafood for cultural practices, nourishment, livelihoods, and social connections which have been linked to health and wellbeing outcomes. Global and national entities have called for health and self-determination principles to be considered across all public policies to continue to improve health and wellbeing outcomes. Specifically, there is a growing acknowledgement that the fisheries sector plays a crucial role in enhancing and supporting Indigenous health and wellbeing. However, there is limited understanding of how this can be achieved. This study applies a content analysis of ten NT fisheries policy documents to investigate: (1) the representation of Indigenous values; (2) Indigenous health and wellbeing outcomes and (3) the positioning of self-determination within NT coastal, marine and fishery policies. Findings reveal that policy focus is primarily concerned with the conservation and management of environments and resources, fisheries, management and sustainability, and fisheries-based economic development. The consideration of health and wellbeing outcomes are not explicitly represented, including fisheries as a source of food production. This is concerning considering the contribution of seafood to Indigenous Peoples diets and food security. Despite these limitations, self-determination principles were represented within the policies by recognising Aboriginal aspirations through, for example social, cultural, and environmental outcomes. [ABSTRACT FROM AUTHOR]

Decolonial academic discourse has gained substantial momentum since 2010, prompting the question of whether research on hyperincarcerated Indigenous peoples in settler-colonial societies has increased. Earlier research found a lack of engagement with this social problem in high-ranked criminology journals in the decade preceding 2010. This study focuses on the subsequent decade (2011–2020) to ascertain any discernible shifts. The discursive mass on hyperincarcerated populations (Indigenous, African American, Hispanic American) is determined, finding that it still fails to reach the critical mass required to mainstream the idea that most discussions of criminality cannot afford to remain colourblind considering lived realities. Publication-to-incarceration-rate ratios for hyperincarcerated populations are compared, finding that the relative silence regarding Indigenous peoples also continues. The study concludes that the surging decolonial debate had little effect on the quantity of topical research published in highranked mainstream criminology journals, calling for future research to investigate why and to address any qualitative changes. [ABSTRACT FROM AUTHOR]

This research reports on Indigenous cultural knowledge holders' opportunities and challenges in using their cultural knowledge to develop authentic tourism experiences. The research investigated issues related to sourcing, storing, managing, and authorising local cultural knowledge to create authentic tourism experiences. The key finding is that while Aboriginal parties are interested in using cultural knowledge to develop tourism products, pathways need to be designed to facilitate the related development. The research utilised the Indigenous research yarning method and found this approach to be particularly useful with potential for broader use in qualitative research. The findings can be applied more broadly across the Australian national tourism landscape. The findings advance knowledge management theory through the lens of Indigenous tourism.

Objectives and importance of study: In the public service context, co-design is novel and ever-expanding. Co-design brings together decision-makers and people impacted by a problem to unpack the problem and design solutions together. Government agencies are increasingly adopting co-design to understand and meet the unique needs of priority populations. While the literature illustrates a progressive uptake of co-design in service delivery, there is little evidence of co-design in policy development. We propose a qualitative study protocol to explore and synthesise the evidence (literary, experiential and theoretical) of co-design in public policy. This can inform a framework to guide policymakers who co-design health policy with Aboriginal and Torres Strait Islander people. Methods: The study design is informed by a critical qualitative approach that comprises five successive stages. The study commences with the set-up of a co-design brains trust (CBT), comprising people with lived experience of being Aboriginal and Torres Strait Islander who have either co-designed with public agencies and/or have health policymaking expertise (stage 1) The brains trust will play a key role in guiding the protocol’s methodology, data collection, reporting and co-designing a ‘Version 1’ framework to guide policymakers in co-designing health policy with Aboriginal and Torres Strait Islander people (the framework). Two realist evaluations will explore co-design in health policy settings to understand how co-design works for whom, under what circumstances, and how (stages 2 and 3) The findings of the realist evaluations will guide the CBT in developing the framework (stage 4). A process evaluation of the CBT setup and framework development will assess the degree to which the CBT achieved its intended objectives (stage 5). Conclusion: The proposed study will produce much-needed evidence to guide policymakers to share decision-making power and privilege the voices of Aboriginal and Torres Strait Islander people when co-designing health policy. Learnings from this translational research will be shared via the CBT, academic papers, conference presentations and policy briefings.

Objective: The Australian Government Tackling Indigenous Smoking (TIS) program aims to reduce tobacco use among Aboriginal and Torres Strait Islander peoples, delivering locally tailored health promotion messages, including promoting the Quitline. We aimed to analyse data on use of the Quitline by Aboriginal and Torres Strait Islander peoples nationally, specifically in TIS and non-TIS areas. Methods: We analysed usage of the Quitline in seven jurisdictions across Australia in areas with and without TIS teams (TIS areas and non-TIS areas respectively) between 2016–2020. Demographic and usage characteristics were quantified. Clients and referrals as a proportion of the current smoking population were calculated for each year, 2016–2020. Results: From 2016–2020, 12 274 Aboriginal and Torres Strait Islander people were clients of the Quitline in included jurisdictions. Most (69%) clients were living in a TIS area. Two-thirds (66.4%) of referrals were from third‑party referrers rather than self-referrals. Overall, between 1.25% and 1.62% of Aboriginal and Torres Strait Islander peoples who currently smoked were clients of Quitline (between 1.15–1.57% in TIS areas and 0.82–0.97% in non-TIS areas). Conclusions: The Quitline provided smoking cessation support to approximately 2500–3000 Aboriginal and Torres Strait Islander clients annually between 2016–2020. Referrals from third parties including Aboriginal and Torres Strait Islander services are an important pathway connecting community members to an evidenced-based cessation support service.

Introduction: Community water fluoridation (CWF) is a cost-effective intervention to reduce dental caries at population level. This Australian study used a difference-in-difference (DiD) analysis to measure dental caries in children exposed to CWF in the Northern Territory (NT), Australia. Methods: Oral health data obtained from the NT Department of Health contained 64 399 person-year observations from 2008 to 2020, totalling 24 546 children aged 1-17 years. Drinking water quality data for fluoride levels, held by the Power and Water Corporation, were obtained for 50 remote communities and linked to the oral health dataset. The DiD analysis used a treatment group and two control groups to compare the effects of CWF on dental caries outcomes in children, measured using the decayed, missing and filled teeth (dmft/DMFT) index. The treatment group consisted of records from children residing in five remote NT communities that implemented CWF in 2014.The control 1 group included records of children residing in communities with naturally occurring fluoride in drinking water supplies at levels at or above the Department of Health policy threshold of 0.5 mg/L. The control 2 group included records of children residing in communities with naturally occurring fluoride in drinking water supplies below the level recommended by the Department of Health policy (

Abstract Background Australian Aboriginal and Torres Strait Islander women with diabetes in pregnancy (DIP) are more likely to have glycaemic levels above the target range, and their babies are thus at higher risk of excessive fetal growth. Shoulder dystocia, defined by failure of spontaneous birth of fetal shoulder after birth of the head requiring obstetric maneuvers, is an obstetric emergency that is strongly associated with DIP and fetal size. The aim of this study was to investigate the epidemiology of shoulder dystocia in Aboriginal babies born to mothers with DIP. Methods Stratifying by Aboriginal status, characteristics of births complicated by shoulder dystocia in women with and without DIP were compared and incidence and time-trends of shoulder dystocia were described. Compliance with guidelines aiming at preventing shoulder dystocia in women with DIP were compared. Post-logistic regression estimation was used to calculate the population attributable fractions (PAFs) for shoulder dystocia associated with DIP and to estimate probabilities of shoulder dystocia in babies born to mothers with DIP at birthweights > 3 kg. Results Rates of shoulder dystocia from vaginal births in Aboriginal babies born to mothers with DIP were double that of their non-Aboriginal counterparts (6.3% vs 3.2%, p 4.5 kg were lower in the Aboriginal women (28.6% vs 43.1%, p = 0.004). PAFs indicated that 13.4% (95% CI: 9.7%-16.9%) of shoulder dystocia cases in Aboriginal (2.7% (95% CI: 2.1%-3.4%) in non-Aboriginal) women were attributable to DIP. Probability of shoulder dystocia among babies born to Aboriginal mothers with DIP was higher at birthweights > 3 kg. Conclusions Aboriginal mothers with DIP had a higher risk of shoulder dystocia and a stronger association between birthweight and shoulder dystocia. Many cases were recurrent. These factors should be considered in clinical practice and when counselling women.

Decolonial academic discourse has gained substantial momentum since 2010, prompting the question of whether research on hyperincarcerated Indigenous peoples in settler-colonial societies has increased. Earlier research found a lack of engagement with this social problem in high-ranked criminology journals in the decade preceding 2010. This study focuses on the subsequent decade (2011–2020) to ascertain any discernible shifts. The discursive mass on hyperincarcerated populations (Indigenous, African American, Hispanic American) is determined, finding that it still fails to reach the critical mass required to mainstream the idea that most discussions of criminality cannot afford to remain colourblind considering lived realities. Publication-to-incarceration-rate ratios for hyperincarcerated populations are compared, finding that the relative silence regarding Indigenous peoples also continues. The study concludes that the surging decolonial debate had little effect on the quantity of topical research published in high-ranked mainstream criminology journals, calling for future research to investigate why and to address any qualitative changes.