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In this interview the pioneer computational & generative artist Paul Brown discusses his early work from the 1960s and ‘70s. He also describes his influences together with observations about how this early work directed his later career. The interviewer, Tracey M Benson is also an artist who practises in the art, science and technology field and a long-term friend and mentee and the two share many similar interests which are revealed in the dialogue that follows.

As an artist and writer who often works across disciplines and cultures, my education into effective and respectful engagement has been built on my experience working with First Nations friends, collaborators, and Elders. The aim of this paper is to explore teachings from a number of these leading thinkers, writers, and Elders on the topic of knowledge sharing, cross-cultural awareness, and ethical engagement through practice-led research. Drawing from personal experience, it will incorporate learnings that have informed a world view that has been evolving since childhood. The paper highlights the importance of giving rightful recognition to knowledge keepers and provides some guidance for readers interested in developing productive and respectful partnerships with First Nations collaborators. Here knowledge can be safely shared and celebrated as ways to understand the world around us that are restorative and regenerative. I speak as a woman of mixed European background raised in Australia on Gubbi Gubbi Country of South East Queensland, and Larrakia Country of Darwin. Culturally, I am descended from Norse, Celt, Saxon, and Druid ancestors. Through this lived experience I hope to share learnings that support the goals of reconciliation, truth telling, and First Nations determination in my home country, as well as facilitating greater awareness for people seeking to respectfully engage with Indigenous knowledge.

This paper provides a perspective on how art and cross-cultural conversations can facilitate understanding of important scientific processes, outcomes and conclusions, using the Marine Ecosystem Assessment for the Southern Ocean as a case study. We build on an increasing body of literature that identifies how Indigenous perspectives move us away from a strictly utilitarian approach in the present, to a more socially and globally aware approach for the future, one that is grounded in deep knowledge of the past as leading to the present and providing a path to see the future. First, we reflect our rationale and the need for deeper communication through the arts to be a part of the process for making decisions and engaging and obtaining perspectives from more than just a utilitarian lens. Second, we draw on the LivingData initiative which is using art in all its forms to bridge differences in knowledge systems and their values. It provides examples of how Indigenous knowledge and Western science can be complementary, and how Indigenous knowledge can show the difference between historical natural environmental phenomena and current unnatural phenomena, including how the Anthropocene is disrupting cultural connections with the environment that ultimately impact everyone. Our perspective is derived from a group with vastly different backgrounds, histories, knowledge systems and values. Lastly, we document the process of our experience and draw lessons from it on how deeper communication between us benefited the outcomes and purpose of LivingData and could benefit decision-making.

Benson Tracey Tracey Benson Joachim Lee Lee Joachim Indigenous Australian songlines, river worlds and realities This section explores some of the river countries of Eastern Australia as a way of mapping and layering knowledge systems used to understand the river and to posit rivers systems and fresh water as a critical part of adapting to climate change. The rivers chosen all have significance to the authors, who have knowledge of these rivers through cultural connections as well as through lived experience. The focus is on three rivers: 1) Dhungala (Murray River), Australia’s longest river and part of the Murray-Darling Basin, the driest river system in the world (Murray River); 2) Breimba (Clarence River) of northern NSW. Apart from the Murray River, it is the largest river in mainland Australia south of the Tropic of Capricorn; and 3) Molongo River, which cuts through the middle of Canberra and the Australian Capital Territory (ACT) and feeds into the Murrumbidgee River, part of the Murray-Darling Basin. Smith Huhana Huhana Smith Allan Penny Penny Allan Bryant Martin Martin Bryant Mātauranga Māori, art and design: unconventional ways for addressing climate change impacts In this study, the authors explore mātauranga Māori knowledge to cultivate a more culturally determined approach to land and waterways, and have generated visions, strategies and actions through art and design to provide a more inherently accessible, inclusive and integrative approach to adaptation. This research asks the question: How do we bridge the gap between these knowledge systems to make compelling and achievable solutions? Using a case study farm in the Horowhenua, the study applies three Māori methods: whakapapa (the interrelated genealogies between all things), hīkoi (walking talking hui with knowledge specialists across lands and waterways) and kōrero tuku iho (oral narratives of place). The intent of the research outlined in this section is to encourage adaptation of housing, agriculture and ecosystems to generate beneficial new relationships between settlement form, culture, farming and an enhanced ecological environment. Suaalii-Sauni Tamasailau Tamasailau Suaalii-Sauni Lefale Penehuro Fatu Penehuro Fatu Lefale O le ua e afua mai Manu’a: A Samoan indigenous reading of the impacts of climate change This section explores a Samoan indigenous reading of the impact of climate change on sectors and systems. It reflects on Samoan actions and articulations of environmental responsibility. It examines the relationship between Western science and Samoan indigenous knowledge. It argues that in an indigenous reading, the most powerful motivator to mitigating and adapting to climate change lies in the imperatives of love (alofa): a love for fellow person, for family and for home.

FMRFa is a molluscan peptide that has shown antiopiate activity in a number of mammalian test systems. The current study determined the antiopiate potency of FMRFa and two conformationally constrained peptidomimetics of FMRFa containing stereoisomers of Z-2,3-methanomethionine. Morphine abstinence signs were observed after varying doses (0.25-25.0 micrograms) of these substances were injected into the third ventricle of morphine-dependent rats. Although both peptidomimetics were far more potent than FMRFa itself, they bound with lower affinity than FMRFa to rat spinal cord receptors for the mammalian FMRFa-like peptide, NPFF.

The endogenous neuropeptide Tyr-MIF-1 (Tyr-Pro-Leu-Gly-amide) has been shown to counteract various opiate actions. In the current study, third ventricular injection of 35 μg Tyr-MIF-1 protected by the enzyme inhibitor bestatin precipitated an abstinence syndrome in morphine-dependent rats, but not in opiate-naive rats. The results raise the possibility that Tyr-MIF-1 might participate in opiate dependence and opiate abstinence syndrome.