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This paper discusses the commencement of an Aboriginal art market focused on the production of bark paintings in Australia. It centres around Baldwin Spencer's visit to Oenpelli, today known as Gunbalanya, in 1912. During his visit, Spencer commissioned the first collection of Aboriginal bark paintings from western Arnhem Land. This paper explores how this was perceived from an Indigenous perspective through an interview conducted more than 50 years ago with one of the artists who painted for Spencer, Paddy Compass Namadbara (c. 1891/92--1978), the first artist known to have contributed to the Spencer/Cahill Collection. The interview, conducted by Lance Bennett in 1967 and presented here for the first time in English, provides evidence for how Spencer and Patrick Cahill influenced the commissioned bark paintings by Namadbara and other artists. This new information is significant for understanding the early interactive shaping of what has become an important art market in the region. [ABSTRACT FROM AUTHOR]

Since the 1970s First Nations media organisations have been established across remote, regional and urban Australia, and have been broadcasting and producing media in and for their local communities. Many of the resulting community-managed audiovisual collections have yet to be digitised or archived and are often stored in substandard conditions. With UNESCO's deadline of 2025 for digitisation of analogue media rapidly approaching, these rich social and cultural heritage collections are at high risk of being lost. Since 2013 First Nations Media Australia (FNMA, formerly Indigenous Remote Communications Association) has worked closely with member organisations and national collection agencies to develop a First Nations Media Archiving Strategy and to support community organisations develop the capacity to manage their collections according to best practice. FNMA is committed to keeping strong community control of media collections and recordings, and believes that the relationship between media production and access to archived recordings is intrinsically linked to the processes of self-determination and to social, cultural and economic sustainability and benefit. This paper explores the ways in which on-country archiving work enables local decision-making processes, which are considered critical to future collection access and use. The paper discusses how First Nations media organisations are often hampered by a lack of funding for the equipment, software and training needed for preservation work and ongoing management of community collections. [ABSTRACT FROM AUTHOR]

Aboriginal artists in Australia, and consequently art centres, sustain successful enterprises enabled by factors such as Aboriginal ownership, Aboriginal employment and acceptance of cultural mores by art centre managers. This paper contributes a foundational body of knowledge about marketing activities in two successful Aboriginal art centres in Australia that are run, owned and managed by Aboriginal people or have an Aboriginal business focus. It examines the complexities of marketing Aboriginal art in Australia. Interviews with respondents from the two Aboriginal-owned and operated art centres identify the advantages and challenges faced when marketing their product. Using an Indigenist research approach, the paper examines the additional challenges of operating in a postcolonial culture and in remote areas far removed from markets. It describes how these challenges affect the art centres' abilities to undertake marketing activities that build availability for their products - both in the consumer's mind (mental availability) and in terms of distribution in time and space (physical availability). The findings are descriptive and identify the marketing challenges faced by the two art centres and the innovative strategies they have used to address these challenges and gaps in their knowledge and ability. The paper contributes to the body of research that aims to ensure that diversity in business research is inclusive of Aboriginal businesses, while identifying their unique aspects. [ABSTRACT FROM AUTHOR]

Albert Namatjira1 gained public acclaim for his art at a time when Aboriginal people were excluded from full citizenship in Australia. His narrative provides a context to analyse the human impact of the assimilation policy and the official control exercised over Aboriginal lives, and how these were rationalised within the institutional bureaucracy. This paper examines the reasons for his popular success and analyses the discourse to reveal the racist assumptions that underpinned much of the artistic criticism Namatjira's work received. This paper demonstrates that the legacy of control and exploitation over Aboriginal artists from the Hermannsburg School is not confined to the past, and concludes that Namatjira's own legacy is profoundly important for the identity of modern Australia. [ABSTRACT FROM AUTHOR]

This paper responds to the Indigenous language turn in Australian performance to suggest approaches that are epistemologically significant. We look to examples of intercultural collaboration in Australia, where a close analysis of selected practices provides opportunities for situating problems and enhancing efficacy. We focus on two community projects from Ngapartji Ngapartji [You give me something, I give you something/reciprocity], a theatre and performance-based program for language revitalisation with the Anangu people of the Central Western Desert from 2005 to 2010. The question driving the inquiry is, 'In what ways, if any, are Anangu epistemologies able to enter the performance?' In focusing on the epistemologies, we respond to the deficit of intercultural collaboration which often sees dominant paradigms privileged, even when Indigenous languages are being drawn from and revitalised. Methodologically, we bring together an interactional sociolinguistic and performance studies analytical approach to highlight dramaturgies employed and epistemologies signalled. We argue that improvisation allows Anangu epistemologies to enter the performance, proposing them as intercultural dramaturgies for Indigenous language revitalisation. [ABSTRACT FROM AUTHOR]

This paper draws on theories of the gift to address the ethics of representing Aboriginality in Australian children's literature, which is a contentious debate that centres on who is eligible to tell Aboriginal stories and how the stories can be told. Considering the historical indebtedness in Australian racial relations, the paper suggests that children's books that incorporate reference to Aboriginal cultural elements constitute a metaphorical 'gift' exchange between Aboriginal custodians as the givers and writers as the recipients who are expected to 'return' such an intellectual gift through their books in an appropriate manner. In this view, the paper specifies the ethical issues confronted by non-Aboriginal writers for children, including Patricia Wrightson, Phillip Gwynne and Kate Constable, and examines the way in which the gift relationship sheds light on the question of how to avoid infringement of Aboriginal protocols without submitting to self-censorship. A caring gesture, underlining the relationship between self and others in gift exchanges, is identified to negotiate the writer's interests in Aboriginal stories with cultural sensitivity against unauthorised appropriation. The paper therefore argues that the morality of gift exchanges, which demands a balanced consideration of disparate interests in obligatory reciprocation, offers a possible solution to the dilemma of non-Aboriginal writers in the treatment of Aboriginal subject matter. [ABSTRACT FROM AUTHOR]

Annual sports days have featured in Yarrabah in North Queensland since the Church of England established the mission in 1892. From at least 1917, sports have been held to commemorate the mission's birthday and are tinged with religious associations. The foundation sports day competitions include a mixture of footraces, quaint recreational activities and traditional Aboriginal events such as fire lighting and spear throwing. Imposed on inmates of the mission as a colonial event, they are now embraced by residents and celebrated as the 'Pride of Yarrabah'. The literature on religious missions and Indigenous people in Australia and globally reveals degrees of agency exercised by mission inmates and their historical appropriation of religion and associated activities. Drawing on voices of Yarrabah residents and on the empirical mission record, this paper explores the annual foundation sports days as historical Aboriginal spaces and argues that community ownership and appropriation of this mission-imposed cultural event speaks to processes of Aboriginal cultural adaptation to colonialism. [ABSTRACT FROM AUTHOR]

This paper examines the institutional, political and cultural conditions in which Aboriginal Community Police Officers work. The paper contends that as a result of these conditions and their interconnections, various kinds of work carried out by Aboriginal Community Police Officers are inadequately recognised locally within the Northern Territory Police Force, as well as more broadly in the policymaking discourse that constitutes the 'Aboriginal domain' (Rowse 1992). While policymaking has fashioned the emergence of modern Aboriginal communities, in particular through the deployment of 'Aboriginal culture' as a definitional property, the institutional imaginary in which Aboriginal policing is conceived remains remarkably bereft of any specific notion of cultural work. This paper seeks to address the institutional imaginary by connecting the failure to think of the cultural work involved in Aboriginal community policing to the failure to conceive bureaucratic work as culturally specific. Through the analysis of research and data gathered through focus group interviews with Aboriginal Community Police Officers in the Northern Territory, I demonstrate how the policing bureaucracy inhibits the potential of Aboriginal policing. This analysis calls for the development of Aboriginal career pathways, suggesting that this would ameliorate the pressure placed on Aboriginal Community Police Officers to assimilate to non-Aboriginal policing. By simultaneously recognising and acting on the reproduction of the cultural and normative values of whiteness in the administration of policing, the institutional advancement of Aboriginal policing could strengthen existing Aboriginal Community Policing work, as well as catalyse the means to resist institutional racism. [ABSTRACT FROM AUTHOR]

In this paper, we draw on stories from Karulkiyalu Country1 to critique schooling in Australia, which we propose is contributing to ever-deepening social and ecological demise in this country. We put forward the case for a revision of unaware anthropocentrism, rampant individualism and unfettered capitalism, all primary drivers of the current Australian schooling agenda, and argue that economic prosperity and associated 'learn to earn' schooling agendas should never be elevated above social and ecological wellbeing. We expand ecologically upon Mackay's (2018) social proposition that the health of the nation is reflected in and determined by the wellness of each local community. Drawing on teaching and learning processes that have been employed in Australia for tens of thousands of years, we offer an altered vision for schooling. Through the inclusion of Indigenous ways of knowing, being and doing, as story-focused, place-responsive ecocentric pedagogies, schools can reclaim their local focus on social and ecological wellbeing. [ABSTRACT FROM AUTHOR]

This paper describes the growth of Winnunga Nimmityjah Aboriginal Health Service (Winnunga), located in the Australian Capital Territory, from modest beginnings at the Aboriginal Tent Embassy in 1988 to delivery of a comprehensive holistic model of health care to the Aboriginal and Torres Strait Islander community of Canberra and the surrounding region. Winnunga's growth and service delivery are connected to the prominence it gives to research. We argue that research commissioned by an Aboriginal Health Service or in partnership with an Aboriginal Health Service is unlike other research in its retention of ownership within the community. The use of Indigenous Standpoint Theory is also possible (see Rigney 1997; Foley 2003; Nakata 2002; Bessarab and Ng'andu 2010). In addition, the findings and recommendations of such research can emancipate communities through enhanced service delivery resulting from evidence-based research. This paper also describes Winnunga's focus on community research studies carried out in partnership with universities and Aboriginal research organisations, as well as Winnunga-initiated studies. Their findings and recommendations have been translated into Winnunga primary health care and social and emotional wellbeing programs. The future emphasis of one such study is its potential to contribute to a national prison health care focus on reducing recidivism. [ABSTRACT FROM AUTHOR]

Aboriginal and Torres Strait Islander women comprise the fastest growing subgroup among the prisoner population and are severely over-represented in Australian prisons. Despite the striking over-representation, research into their health and other needs has, to date, been limited. This paper describes the consultation process undertaken in Western Australia for the Social and Cultural Resilience and Emotional Wellbeing of Aboriginal Mothers in Prison project (hereafter, the Aboriginal Mothers in Prison project). The project aims to better understand the health, treatment and other needs of Aboriginal mothers in prison in Western Australia and New South Wales, and was conducted over two phases, the consultation phase and the applied research phase. This paper focuses on the results of the first phase of the research. It outlines the history of the development of ethics in this field and reviews the formal documents available to guide researchers working with Aboriginal and Torres Strait Islander peoples, tenets of which were infused throughout the research process. The paper then discusses how key stakeholders were identified in the area and provides an overview of the central findings from the consultation phase. In addition, the paper illustrates how being true to the consultation process and actively incorporating the feedback of diverse (and sometimes competing) stakeholders ensures the project acknowledges, respects and actions (where possible) the needs and concerns of the various agencies and individuals with investment in the issue. [ABSTRACT FROM AUTHOR]

In the history of the reconciliation movement in Australia over the past 20 years, the involvement of local communities has been a substantial component of the movement. In this paper, I demonstrate the significance of this involvement through exploring a case study in Gippsland, Victoria. I analyse the racist and ignorant attitudes held by many in the wider community in Gippsland concerning Indigenous people. I then explore several examples of the Gippsland community working for reconciliation. I have selected examples to illustrate each of the key components of reconciliation. These key components are outlined in this paper: recognising Indigenous rights; educating the wider community; addressing history; community involvement; and addressing Indigenous socio-economic disadvantage. [ABSTRACT FROM AUTHOR]

This paper proposes the enactment of an ex gratia compensation scheme for loss of Indigenous languages in Australia. Although some Australian states have enacted ex gratia compensation schemes for the victims of the Stolen Generation policies, the victims of 'linguicide' (language killing) are largely overlooked by the Australian Government. Existing grant schemes to support Aboriginal languages are inadequate, and they should be complemented with compensation schemes, which are based on a claim of right. The proposed compensation scheme for the loss of Aboriginal languages should support the effort to reclaim and revive the lost languages. We first outline the history of linguicide during colonisation in Australia. We then put a case for reviving lost Aboriginal languages by high-lighting the benefits of language revival. After evaluating the limits of existing Australian law in supporting the language revival efforts, this paper proposes a statute-based ex gratia compensation scheme, which can be colloquially called 'Native Tongue Title'. [ABSTRACT FROM AUTHOR]

Early in Australia's history legislation was passed in most states to deal specifically with an 'Aboriginal problem'. The perceived 'problem' involved Aboriginals, Asians and white people producing offspring that interfered with official aspirations for a 'pure' white British race. In Western Australia from 1915 to 1940 the Chief Protector of Aborigines was AO Neville, who had become fixated with the idea of eugenics. Neville played a significant role by endorsing the misguided belief that Australia should be made up of 'white' citizens, by deciding who Aboriginal people under his control could marry. His folly eventually dissipated and following the Second World War authorities moved away from the notion of 'biological' assimilation to one of 'cultural assimilation'. Mixed-descent families became the bane of such ambitious ideologies and Aboriginal Australians and migrants evolved as a significant part of Australian society. This paper is written from an Aboriginal perspective and snippets from the author's Rodriguez and Fraser families' lives in the Derby region place the times in context. To explain the local history, this paper draws on Indigenous standpoint theory, which can be described as a paradigm in which commonalities of the underprivileged are analysed. It provides a viewing platform from which this story exposes everyday life of marginalised people by investigating the reality of the Fraser clan and its mixed marriages in Western Australia. The paper considers assimilationism, miscegenation and developmentalism that were played out during the middle of the past century. [ABSTRACT FROM AUTHOR]

This paper explores the barriers faced by Indigenous peoples to participation in research higher degree (RHD) programs -- one of the critical mechanisms for increasing the presence of Indigenous students, staff and senior decision makers in universities. Indigenous RHD participation has emerged as a critical dimension of social inequity, particularly in relation to Indigenous struggles to be heard in major Australian institutions (IHEAC 2011). It plays a central role in Indigenous Australia's capacity to voice its concerns and represent its interests in all the major institutions that shape people's access to economic and social resources. In analysing the obstacles encountered by Indigenous peoples in accessing and completing postgraduate research education, we argue that while Commonwealth Government higher education policy has progressed Indigenous RHD participation, it has simultaneously contributed to consolidating universities as international businesses whose main priority is to compete in an increasingly integrated global knowledge economy in order to survive. The organisational dynamics required of such institutions marginalise the advancement of social goals related to equitable participation, such as Indigenous participation in RHD programs. The paper suggests that although some universities have begun to include Indigenous academics in management, more thoroughgoing integration of Indigenous Australians at all levels of university organisation is required. [ABSTRACT FROM AUTHOR]

While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains under-researched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of first-person pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. [ABSTRACT FROM AUTHOR]

Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as 'less Indigenous' than those who live 'in the bush', as though they are 'fake' Aboriginal people--while 'real' Aboriginal people live 'on communities' and 'real' Torres Strait Islander people live 'on islands'. Yet more than 70 percent of Australia's Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. [ABSTRACT FROM AUTHOR]

In 2007 Bonta and Osborne published 'Cycads in the vernacular: A compendium of local names', in which they concluded that, in contrast to other cycads around the world, very few names and meanings had been documented for Australian Macrozamia species. This paper aims to better document the cycad species utilised by Aboriginal people for the benefit of researchers in diverse disciplines. It draws on information contained in primary sources and many early historic documents to present Aboriginal names and meanings for various species of Bowenia, Lepidozamia and Macrozamia in Australia, to clarify the names of some Australian species, and to provide additional names for species and plant components not included in the compendium. In addition, it compares patterns in the meanings of names in Australia to those used overseas, finding similarities and differences. By providing a more comprehensive synthesis of information on Indigenous names and meanings of these three genera, the paper demonstrates that the gap identified by Bonta and Osborne is more apparent than real, and high-lights the value of cross-disciplinary collaboration in ethnohistorical, ethnobotanical, linguistic, anthropological and archaeological research. [ABSTRACT FROM AUTHOR]

This paper tells of the efforts of three Ngarrindjeri women to revive their language over the past three decades. These three mi:minar (women), Auntie Eileen McHughes, Auntie Phyllis Williams and Verna Koolmatrie, are respected Aunties in the Ngarrindjeri community, as well as talented weavers and feather-lower makers. Just as they are relearning the ancient craft of weaving and teaching themselves to weave increasingly intricate patterns into their baskets and placemats, so are they relearning how to weave increasingly complex sentences and texts in their traditional Ngarrindjeri language. This requires learning a grammar that has not been used for well over 40 years. With these new-found skills, Eileen, Phyllis and Verna are translating familiar hymns and their favourite songs into Ngarrindjeri to be sung, and are constructing complex texts, such as welcome speeches, to be given at special community events. This paper reflects on the collaborative efforts that the Ngarrindjeri revival process requires, and the research, training, hard work and enthusiasm it demands. It celebrates the rich rewards and the improved sense of wellbeing that language revival offers, particularly to the authors of this paper as they embrace the Ngarrindjeri language in all its complexities. [ABSTRACT FROM AUTHOR]

This paper examines evidence relating to harmful consequences of gambling in the Australian Indigenous population and highlights the failure of research to date to define problem gambling from Indigenous perspectives or to tailor research processes to accommodate the cultural beliefs and experiences of Indigenous groups. It advocates for the development of a unique set of measures to assess the function of problem gambling aspects, negative impacts, trends, risks and protective factors. This would be informed by more recent qualitative studies into gambling that are specific to Indigenous communities. Additionally, this paper argues the need to adapt and validate a commonly applied assessment tool, such as the Canadian Problem Gambling Index, to monitor prevalence of problem gambling over time. Targeted research into Indigenous people's experiences of gambling will facilitate the development of culturally based responses and interventions into problem gambling. [ABSTRACT FROM AUTHOR]

This paper describes collective efforts over the past 30 years by Australian anthropologists towards achieving national representation and accreditation for applied practitioners. The intention is to better understand the viability of various strategies aimed at strengthening a community of practice for native title anthropologists today. The 'professionalisation' issue has recently re-emerged as a topic for discussion and debate in the context of an identified shortage of suitably qualified and experienced anthropologists in the area of native title research. This shortage is reportedly contributing to delays in the processing of native title claims and raises concerns about professional standards. The potential consequences for those Aboriginal groups seeking recognition of their native title are profound. Drawing on a range of historical sources, this paper documents the rise and fall of a number of professional networks, organisations and training programs for applied anthropologists established since the early 1980s, including the Professional Association for Applied Anthropology and Sociology, the Queensland Association of Professional Anthropologists and Archaeologists, and the Australian Association of Applied Anthropology. What this short history reveals is that past efforts to organise and accredit applied anthropologists coincided with significant changes to the political, legal and commercial frameworks in which they were required to work, with the uncertainties and anxieties that accompanied change driving the desire for a more robust and supportive community of professional practice. The ultimate failure of these organisations suggests that improving the professionalism of applied practice in native title anthropology cannot be achieved solely from within the discipline itself. Rather, it will require engagement with and the support of external stakeholders who also have interests in ensuring high quality native title research outcomes. [ABSTRACT FROM AUTHOR]

This paper identifies models of supervision that have successfully been utilised to support Aboriginal staff and establishes an evidence base around effective supervisory practice.1 The literature review, on which this paper is based, was largely driven to meet the needs of Aboriginal staff in a large non-government organisation dealing with issues around the professional development and retention of Aboriginal staff. While there are some models developed for Indigenous workers internationally, there wasn't one specific to Australian Aboriginal staffing needs. This paper therefore seeks to identify aspects of supervision that have been successfully utilised with Indigenous staff and that may be adapted to suit the unique cultural needs of Aboriginal staff in Australia. It encourages further research into the development and applicability of specific models for Australian Aboriginal staff. [ABSTRACT FROM AUTHOR]

Indigenous early school leavers in Australia's major cities comprise a significantly larger proportion of students than their non-Indigenous peers. Drawing on recent findings from the National Assessment Program: Literacy and Numeracy (NAPLAN) and the Australian Census, this paper examines what those data may or may not tell us about those young Indigenous people and their engagement (or lack of engagement) with education. The paper explores the notions of educational failure and risk as they apply to this cohort of young people and then lays out a critique of the application of high-stakes tests, such as the NAPLAN, with particular reference to the educational disengagement of Indigenous youth. The paper concludes with some alternative policy options derived from evidence-based research in Australia and principles underlying education policy in what are often cited as some of the best educational systems in the world. [ABSTRACT FROM AUTHOR]

This paper reports on a study that examined whether football tribunal members' judgments concerning players' alleged misdemeanours on the sporting field are likely to be shaped by extra-evidential factors that disadvantage players from Indigenous backgrounds. Indigenous and non-Indigenous Australian Football League (AFL) players, matched in terms of their typical levels of confidence and demeanour in public situations, were interrogated in a mock tribunal hearing about a hypothetical incident on the football field. The specific aim was to determine if the pressures of such questioning elicited behavioural differences likely to be interpreted as indicative of testimonial unreliability. Mock tribunal members (number = 103) then made judgments about the degree to which a number of behavioural characteristics were evident in the players' testimonies. Under intense interrogation, Indigenous players were judged as presenting less confidently and displaying a greater degree of gaze aversion than non-Indigenous players. These behavioural characteristics are commonly - and inappropriately - used as cues or heuristics to infer testimonial accuracy. The paper discusses the implications for Indigenous players appearing at tribunal hearings - and for the justice system more broadly. [ABSTRACT FROM AUTHOR]

This paper challenges some of the commonly held assumptions and 'knowledges' about Indigenous young people and their engagement in physical activity. These include their 'natural' ability, and the use of sport as a panacea for health, education and behavioural issues. Data is presented from qualitative research undertaken with a group of 14 urban Indigenous young people with a view to 'speaking back' to these commentaries. This research draws on Critical Race Theory in order to make visible the taken-for-granted assumptions about Indigenous Australians made by the dominant white, Western culture. Multiple, shifting and complex identities were expressed in the young people's articulation of the place and meaning of sport and physical activity in their lives. They both engaged in, and resisted, dominant Western discourses regarding representations of Indigenous people in sport. The paper gives voice to these young people in an attempt to disrupt and subvert hegemonic discourses. [ABSTRACT FROM AUTHOR]

This paper details research conducted in Queensland during the first year of operation of the new Coroners Act 2003. Information was gathered from all completed investigations between December 2003 and December 2004 across five categories of death: accidental, suicide, natural, medical and homicide. It was found that 25 percent of the total number of Indigenous deaths recorded in 2004 were reported to, and investigated by, the Coroner, in comparison to 9.4 percent of non- Indigenous deaths. Moreover, Indigenous people were found to be over-represented in each category of death, except in death in a medical setting, where they were absent. This paper discusses these findings in detail, following the insights gained from the work of Tatz (1999, 2001, 2005) and Morrissey (2003). It also discusses a further outcome of this situation -- the over-representation of Indigenous people in figures for full internal autopsy. [ABSTRACT FROM AUTHOR]

This is a statement paper of Aboriginal and Torres Strait Islander men's health issues and recent policy initiatives at the national level. During colonisation, Indigenous men were dispossessed of land and livelihood, status and authority, and meaning and purpose. The health of Aboriginal and Torres Strait Islander men today is unacceptable in a wealthy post-industrial society. The complexity of men's health issues relates not only to the determinants of health but also to how men care for their health. The paper discusses recent national initiatives in Indigenous men's health, particularly the formation of the National Aboriginal and Torres Strait Islander Male Health and Well-being Reference Committee in 1999 and the establishment of The National Framework for Improving the Health and Well-being of Aboriginal and Torres Strait Islander Males in 2003. [ABSTRACT FROM AUTHOR]

Although the number of Aboriginal and Torres Strait Islander (hereafter Indigenous) people completing undergraduate degrees has improved markedly in recent years, Indigenous people remain under-represented in higher degree research (HDR) programs, which limits progression into academic careers. This paper explores factors affecting Indigenous people's commencement and completion of HDR programs. The research was undertaken at a large, multi-campus, metropolitan Australian university and involved a qualitative, culturally appropriate research design based on yarning circles and interviews with Indigenous HDR candidates and interviews with HDR supervisors. The research was undertaken by Indigenous and non-Indigenous researchers with advice provided by the Indigenous community at the university to ensure cultural safety. Highlighting the central role of supervisors and system-wide university support, the most significant finding of the research is that although additional research and university commitments can be barriers, other research/work opportunities enable completion. The findings suggest that in addressing under-representation of Indigenous people in HDR and academia in Australia, universities need to provide strategic attention to how they engage, support and recognise achievements of Indigenous people in HDR while also being cognisant of individuals' competing responsibilities. [ABSTRACT FROM AUTHOR]

A picture is worth a thousand words, but the paintings I discuss in this paper capture what words could not. The Picture Talk Project commissioned Australian Aboriginal artists to paint research results, to be used as a visual medium to present findings back to the Aboriginal communities. However, the way in which the artists were briefed, the process of creation and the artists' lived experiences all emerged in the paintings. The process reinforces the fact that efforts to ensure greater collaboration take place within a long history of power inequities. The experience is a sober reminder that we must embody appropriate cultural frameworks of communication every step of the way. [ABSTRACT FROM AUTHOR]

This study draws on critical race theory to examine common sense assumptions of race and racism so as to identify the distortions in logic in the justification that the booing of Indigenous athlete Adam Goodes was not 'racist'. It is claimed that the central assumption of race neutrality relies on the assertion that non-Indigenous athletes are booed and that the booing of an individual such as Adam Goodes does not constitute racism since, for this to be the case, it must apply to all Indigenous athletes. Moreover, race is not targeted, only the athlete, nor is booing explicit of race. This study highlights the historical context within which Indigenous athletes are racially discriminated against. We contend that booing represents a covert reworking of the racial vilification of Indigenous athletes and that their vilification is but one form of racism. A theoretical piece, this paper follows in-depth examination of the content of booing (Coram 2016). [ABSTRACT FROM AUTHOR]

In 1991 a large bush meeting was held at Rugan in the East Kimberley, organised by the Kimberley Land Council and attended by more than 500 Aboriginal people from across the Kimberley.1 This meeting is looked upon as one of the most significant expressions of pan-Kimberley identity in the post-settlement era and generated considerable discussion at a regional level. This event, which has since become known as 'Crocodile Hole', occurred in the shadow of the failure of land rights to be passed in Western Australia in the mid-1980s, and the impending Mabo decision. This paper attempts to track the idea of a regional governance structure in the Kimberley since the time of Crocodile Hole and how this idea has articulated with wider political and policy trends in the region and beyond. It notes that principles identified by the Crocodile Hole meeting remain as core ideals for Aboriginal leadership within the Kimberley, yet the form and structure by which regional governance is being attempted has altered significantly over time. In a contemporary context, it concludes that such a structure would require particular characteristics to be deemed acceptable by Aboriginal groups across the Kimberley and to be engaged with by government. [ABSTRACT FROM AUTHOR]