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Concern exists that the growing over-representation of Aboriginal and Torres Strait Islander children and young people in out-of-home care (OOHC) across Australia is perpetuating historical, discriminatory child removal policies and practices. The disproportionate number of Indigenous children in OOHC is increasing at the same time as growing multi-jurisdictional policy and legal mandate for Indigenous self-determination, leadership, and cultural connectedness in the OOHC space. This study aims to provide evidence and instruction to social work educators, policymakers and practitioners in Australia's complex child protection, wellbeing, and justice systems about why and how Aboriginal and Torres Strait Islander-controlled organizations are best placed to lead OOHC service delivery for Indigenous children, their family and community. The qualitative research, located in Queensland, engages the knowledge and experience of Elders, Indigenous child safety professionals and Aboriginal and Torres Strait Islander young adults who have recently exited OOHC to explore the importance of Indigenous-led OOHC service provision for generating genuine, intergenerational systemic change. Ten themes or authoritative Directives to non-Indigenous stakeholders are elicited and discussed. The paper concludes with three recommendations that press for a shift in the Western values and practices that underscore the monitoring and evaluation of Indigenous-led OOHC service providers by government. [ABSTRACT FROM AUTHOR]

Purpose: Aboriginal and Torres Strait Islander People with a disability continue to experience barriers to service engagement such as mistrust of government services, lack of culturally appropriate support, marginalisation and disempowerment. This meta-synthesis reviews current literature regarding these experiences to explain why services are underutilised. Methods: The meta-synthesis was conducted using a meta-ethnographic approach to synthesise existing studies into new interpretive knowledge. The approach was supported by a search using the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA). Results: Ten original research papers utilising a qualitative methodology were extracted. Synthesis of the articles revealed four concepts that were developed into a conceptual model. These include:1) History Matters; 2) Cultural Understanding of Disability Care; 3) Limitations to Current Service Provision; and 4) Delivery of Effective Services. Conclusions: Disability services do not adequately consider the cultural needs of Aboriginal and Torres Strait Islander People or communicate in a culturally appropriate manner. There are expectations that Aboriginal and Torres Strait Islander People acknowledge their disability in alignment with western definitions of disability in order to access services. More work is needed to align disability services with culturally appropriate support to provide better health outcomes. Aboriginal and Torres Strait Islander people with a disability continue to experience barriers to service engagement which must be addressed. An essential gap that must be filled in providing disability services to Aboriginal and Torres Strait Islander people is the acknowledgment of culture as a resolute influence on all client interactions with providers. A cultural model of disability may better align with the experiences of Aboriginal and Torres Strait Islander people than current medical and social models used in healthcare. Disability services need to align better with culturally appropriate support to provide better health outcomes for Aboriginal and Torres Strait Islander people. [ABSTRACT FROM AUTHOR]

Contemporary Australian planning has for too long ignored its fundamental responsibilities in its relations with Aboriginal and Torres Strait Islander peoples in urban and regional Australia. Australian land-use planning and development processes do not have a good track record of taking account of the rights and interests of Aboriginal and Torres Strait Islander peoples, or of adequately involving them, especially in our capital cities and major regional centres where the larger proportion of Aboriginal and Torres Strait Islander peoples live and the where the extent of dispossession is perhaps at its greatest. It is a sad indictment of our planning system that more than 30 years after the High Court of Australia's landmark decision in Mabo (No. 2), that most of the planning statutes around Australia still do not require prior consultation with or the direct involvement of registered native title holders or claimants during plan formulation or decision-making about land uses for an area of land or waters. This paper examines the current state of affairs with respect to how well or otherwise our planning statutes still fail to give adequate recognition to Aboriginal and Torres Strait Islander peoples' rights and interests in contemporary statutory planning processes. [ABSTRACT FROM AUTHOR]

AbstractThis paper examines the University of Sydney Library’s development and piloting of a methodology to survey its Aboriginal and Torres Strait Islander cultural collections, to enhance catalogue metadata and allow culturally sensitive material to be identified and protected. The research falls broadly within the interpretivist epistemology and draws methodologically on Participative Action Research. The pilot survey was conducted using a qualitative, collection-based approach, more specifically Direct Collection Analysis. A broad syntax was used to identify cultural content within the catalogue metadata, and items individually examined to determine the nature of their contents. The findings surface the benefits and shortcomings of the initial methodology. It is recommended future surveys be conducted using more specific terminology checklists and undertaken by a dedicated team that has received care and handling training for cultural materials and is led by an Aboriginal or Torres Strait Islander expert in cultural collections. [ABSTRACT FROM AUTHOR]

A clear understanding of the nature and extent of suicidal behaviour and other mental health issues in Aboriginal and Torres Strait Islander populations has been limited by the national failure to develop clinically and culturally valid assessments and to ensure the cultural competence of practitioners. The default position for Australian mental health researchers is to continue to adapt existing mainstream assessments. The problem with this approach is it doesn't enable researchers to determine culture-specific symptoms or phenomena that are critical to establishing true cultural validity. The mental health field needs culturally co-designed psychometric tools to capture culture-specific expression and manifestation of symptoms, and to capture culture-specific symptoms. Two such tools exist: the WASC-Y and WASC-A. However, there are few data on their psychometric properties beyond the initial developmental research reported in the test manuals. This needs to be a focus for future research. What is already known about this topic: Aboriginal and Torres Strait Islander people in Australia have suicide rates that are at least twice that of non-Indigenous Australians. Research into Aboriginal and Torres Strait Islander people's mental health is limited by the continued failure to use culturally valid, psychometrically sound, and clinically valid screening tools. For decades researchers have been drawing attention to the need for screening tools and other psychological assessments to be specifically validated for use with Aboriginal and Torres Strait Islander people. What this paper adds: Some attempts have been made to develop culturally valid tools or to validate mainstream instruments for use with Aboriginal and Torres Strait Islander people, but these tools are significantly limited. Attempting to validate mainstream instruments with Aboriginal and Torres Strait Islander people fails to determine unique aetiologies and explain the over-representation of Indigenous people in suicide deaths. The Westerman Aboriginal Symptom Checklists are culturally and clinically valid screening tools that warrant further exploration of their value in addressing the unacceptable gaps in understanding the nature and extent of mental health problems and suicidal behaviour among Aboriginal people. [ABSTRACT FROM AUTHOR]

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The gap between Aboriginal and Torres Strait Islander and non-Indigenous health, education, mental health, and social and emotional wellbeing remains a major concern. Bridging these gaps and working in culturally safe and responsive ways with people of Aboriginal and Torres Strait Islander descent presents considerable challenges, including for the discipline and profession of psychology. At the Australian Psychological Society's ( APS) inaugural congress in September 2016, the APS issued an Apology to Aboriginal and Torres Strait Islander people. The apology was a formal acknowledgment of the role of the discipline and profession of psychology in failing to listen and show respect to Indigenous Australians. The apology was also a commitment to change. This paper provides the background and context to, and motivation for, the apology. The APS received highly positive reactions to the apology across Australia and internationally. However, further change and work needs to be undertaken as the challenge for the discipline and profession now is to demonstrate a commitment to the apology by supporting and engaging in culturally safe practices. [ABSTRACT FROM AUTHOR]

What are the questions around embodying, and teaching, a praxis that has been in operation since the beginning of time? How can this knowledge be taught geographically far away from the source of the knowledge – off 'country' – as is the case for Simon Stewart teaching principles of movement, knowledge that spans a millennia, which now make marks on the soft paddings of a Tarkett dance floor? Simon Stewart is a descendant of the Gooniyandi, Kija and Jaru peoples of the East Kimberley region of Western Australia while Renée Newman originates, many generations ago, from England and Ireland, and they both call Whadjuk Noongar boodjar (the Indigenous land on which the city known as Perth stands) home. They are practicing artists and teachers at the Western Australian Academy of Performing Arts, Edith Cowan University. This article interrogates the notion of an intrinsic praxis – the intersection of an individual's internal knowledge/practice systems meeting the spatial, ethical and the political – in a case study marrying movement generation with reflective writing strategies on a class of 2nd year Bachelor of Performing Arts, Performance Making, students. Drawing on Elizabeth Grosz (2001) the paper grapples with the slippage of space, weight and time. [ABSTRACT FROM AUTHOR]

Abstract From 2017–2019 I was counsel representing the families in a coronial inquest which looked at Aboriginal youth deaths in the Kimberley region of Australia with a particular regard to self-harm. A coronial inquest is a judicial proceeding that investigates unexplained deaths, unusual deaths, or deaths in state custody. In this paper I consider the epistemic violence my clients experienced, and I particularly examine the potential for affect and relationality to create connectors between epistemes in the hope of a more emancipatory conception of justice. I draw on Audre Lorde’s corpus as one that is worthy of serious regard in critical legal studies and useful in my work. In particular, I turn my gaze inwards and draw on Audre Lorde’s creation of biomythography as a method for legal writing and legal practice, to offer an account of my role in the Inquest. Biomythography is a form of writing which grounds subjective individual and collective experience, and its interrelationship with history and myth to centre experiences of justice and injustice. In using this methodology, I consider ways the civil law, through its interpretive function and authority in the coronial jurisdiction, oppresses First Nations Australians. Through writing my biomythography I show that the Coroner’s fact finding role arrives at truth in a way inherently embedded in Western knowledge systems and I regard the Coroner’s truth determining function as violent. Finally, I consider the potential of affect as a connector between epistemes to create emancipatory possibilities for justice. [ABSTRACT FROM AUTHOR]

This paper presents research findings from a study exploring how Indigenous community archives realise Indigenous Data Governance (ID-GOV). It considers the development of the Koori Resource and Information Centre (KRIC) Archives in Shepparton, Victoria, as a case study. This study aimed to determine whether the KRIC Archiving Project realised a form of ID-GOV. It adopted an Indigenous methodological framework using a combination of data collection methods to generate a range of research data. This study found that the KRIC Archiving Project adapted Western archival frameworks and practices to create an archive of local Indigenous significance and history that was accessed, operated and managed under Indigenous direction. In this way, the Project advanced Aboriginal and Torres Strait Islander self-determination and achieved a momentary emergence of ID-GOV. [ABSTRACT FROM AUTHOR]

In this new era in tertiary education in Australia, the opportunity exists not only to meet the needs of Aboriginal and Torres Strait Islander students and thus redress low access and participation rates, but also to build a system that privileges Aboriginal and Torres Strait Islander knowledges and ways of learning. To be able to do such a thing would require a shared vision and approach from within the institution and across the academy. In Australia, there is one tertiary education provider with the experience and expertise to be able to develop such an approach – Batchelor Institute of Indigenous Tertiary Education (BIITE). BIITE has been engaged in the post-secondary education of Aboriginal and Torres Strait Islander peoples for over 40 years, evolving from a small vocational programme to become a dual sector provider with over 2700 students from across Australia (BIITE, 2011, p. 21). BIITE's philosophy of adult education is that of both-ways, which has been built from knowledge shared by Aboriginal peoples in the Northern Territory. The methodology presented in this paper extends the both-ways philosophy into a generative framework that has applicability in the many different contexts of Aboriginal and Torres Strait Islander tertiary education in Australia. It is our intention to generate a broader discussion about this opportunity in tertiary education and shift the discourse from inclusion of Aboriginal and Torres Strait Islander students to recognising the knowledges and ways of learning of the first peoples of this land as a strong foundation for the entire nation's learning. [ABSTRACT FROM PUBLISHER]

Background: Achieving increased participation of Aboriginal and Torres Strait Islander peoples in Australia’s health workforce, particularly nursing, is federal government policy imperative. However, the uptake of Aboriginal and Torres Strait Islander students into nursing has stalled and their attrition from tertiary nursing courses is considerably higher than for other students. Aim: To alert the profession to issues impacting enrolled nursing education for Aboriginal and Torres Strait Islander students. Design: Discussion paper. Results: Studies of Aboriginal and Torres Strait Islander students mainly focus on tertiary education for registered nurses whereas vocational education and training (VET) for enrolled nurses is usually overlooked. It is generally assumed that the issues influencing the recruitment, attrition, and retention of Aboriginal and Torres Strait Islander students in higher education universities and other institutions similarly impact enrolled nursing students in the VET sector. Conclusion: Research that contributes robust evidence-based knowledge specifically on strategies addressing issues in enrolled nursing education for Aboriginal and Torres Strait Islander students and their employment uptake is required. [ABSTRACT FROM AUTHOR]

For First Peoples across Australia, birds have important connections to kin and Country. We draw on a recent analysis of all Australia's threatened bird taxa to identify on whose traditional Country they occur. Of the 201 imperilled (threatened or Near Threatened) bird taxa facing threats within Australian territory (including Commonwealth waters and offshore islands), 64% occur on lands and waters to which at least 463 First Peoples' groups have a connection. Fourteen bird taxa occur only on Country of a single First Peoples' group while 15 taxa occur on Country of over 50 First Peoples' groups. Four First Peoples' groups, in north Queensland and south-eastern Australia, have over 20 imperilled bird taxa on their Country. Taxa on First Peoples' Country face 78% of the total national threat load on imperilled birds and have 75% of both the research and management needs for relieving threats. All the threats are a consequence of colonisation, suggesting that supporting First Peoples to manage the threats to birds is a moral, and potentially legal, responsibility. Many First Peoples have chosen to engage actively in the conservation of imperilled species but there are numerous additional opportunities for monitoring and active management of Country that will yield benefits. Our analysis can help First Peoples identify which birds on their Country are listed as threatened under western conventions and that they may wish to help conserve; and assist conservation managers to identify First Peoples who might wish to lead or become more involved in imperilled bird management. The Global Biodiversity Framework strongly supports maximising the involvement of First Peoples in environmental management. There are at least 460 First Peoples' groups on which imperilled birds occur, which provides a wide range of opportunities for management if people so choose. The Countries of many First Peoples' groups supports 10 or more imperilled bird taxa, suggesting that support for Country management will often benefit many taxa. The depth and longevity of First Peoples' connection to Country provides them with a perspective lacking in much management. Because all threats to imperilled birds on First Peoples' Country are derived from settlers, there is a moral, and possible legal, case for supporting First Peoples to manage them. [ABSTRACT FROM AUTHOR]

The timely release of the World Report on Disability serves as a challenge to members of the health professions to review and renew their response to inequity of access and provision of services to children and adults with a disability. This paper responds to the lead article by Wylie, McAllister, Davidson, and Marshall, and provides commentary on two of the recommendations of the World Report on Disability in the context of a novel inter-professional service for Aboriginal and Torres Strait Islander children with communication and learning needs. Speech-language pathology and occupational therapy students reported on their learning within a model of service delivery based on partnership with an Aboriginal and Torres Strait Islander school community and inter-professional collaboration. Lessons learned have the potential to inform future services for under-served populations and to impact on capacity building through health professionals gaining experiential knowledge and understanding of an urban Aboriginal and Torres Strait Islander community. [ABSTRACT FROM AUTHOR]

This paper explores how the structuring of places and time influence Aboriginal and Torres Strait Islander patient and carer experiences of health services. Face-to-face in-depth interviews were conducted with urban Aboriginal and Torres Strait Islander people with diabetes, chronic heart failure or chronic obstructive pulmonary disease as well as family carers (N = 19). Content analysis was undertaken. Participants report that each element of the time spent in Aboriginal Medical Services is seen as more valuable and worthwhile than in mainstream health services, from social and health sharing experiences in the waiting room to health care in clinical places; and that users feel they can rely on sufficient time and respectful care in their clinical consultation. Purposeful design of both physical and temporal aspects of health services is called for. We suggest re-introducing opportunities for spatiotemporal design in health care that have been limited by the segmented 'person as illness' design features of Australia's current mainstream health system. [ABSTRACT FROM AUTHOR]

This paper reports on a large-scale documentary analysis of all publicly available coroners' reports on deaths in custody released between 1991 and 2016. The research was undertaken to mark 25 years since the Royal Commission into Aboriginal Deaths in Custody. We collected quantitative data from 505 reports including characteristics of deceased persons, causes of death, type of custody and the state or territory in which they died. We found that Australian states and territories differ substantially in their reporting practices, and official information on deaths in custody remains difficult to access. Our results indicate trends that require further research. For example, despite the significant increases in the Indigenous and female prison populations in recent years, women and Indigenous people were under-represented amongst our sample of deaths in custody. We found that they were more likely to have died in police custody than in prisons. We also found that indigenous status was often not reported by coroners. [ABSTRACT FROM AUTHOR]

Aboriginal and Torres Strait Islander (hereafter Aboriginal) people are a priority population for HIV care in Australia; however, no HIV cascade exists for this population. We developed annual HIV cascades for 2010–2017 specific to Aboriginal peoples. By 2017, an estimated 595 Aboriginal people were living with HIV (PLWH); however, 14% remained undiagnosed. Cascade steps below global targets were: PLWH aware of their diagnosis (86%), and retention in care (81% of those who had received any care in previous two years in a sentinel network of clinics). For people retained in care, treatment outcomes surpassed global targets (92% receiving treatment, 93% viral suppression). Increases occurred across all HIV cascade steps over time; however, the least improvement was for retention in care, while the greatest improvement was achieving viral suppression. The HIV cascade for Aboriginal peoples highlights both gaps and strengths in the Australian HIV care system, and importantly highlights where potential interventions may be required to achieve the global UNAIDS targets. [ABSTRACT FROM AUTHOR]

Yolŋu (Aboriginal Australians of northeast Arnhem Land) are interested in developing augmentative and alternative communication (AAC) systems in their own languages to support communication opportunities and participation for their family members living with Machado–Joseph disease. Designing AAC systems in Aboriginal languages requires consideration of unique linguistic and cultural elements. Participatory action research in strength-based communication contexts was carried out by Yolŋu and Balanda (the Yolŋu word for non-Aboriginal people) researchers working together through a collaborative intercultural process. Culturally responsive literacy, language, and AAC activities were used to develop four prototype Yolŋu AAC sytems for Yolŋu with varied literacy skills. Data were coded using gerunds to identify and focus on action in the data. Reflective and analytical collaborative, oral group discussions were used to identify key considerations and, ultimately, a Yolŋu metaphor for the research. Yolŋu language, culture and worldview impacted all aspects of prototype design and decision making. Salient considerations related to representation, organization, layout, and access, are presented. Clinical implications and future research considerations are outlined. [ABSTRACT FROM AUTHOR]

Yolŋu, Aboriginal people from Arnhem Land, Australia are at risk of Machado-Joseph disease, with progressive loss of speech. Yolŋu are interested in developing augmentative and alternative communication (AAC) systems in their own languages. This research aimed to develop a culturally responsive process to explore and create a core vocabulary word list for Yolŋu adults living with the disease for inclusion in AAC system prototypes. A list of 243 Yolŋu words and morphemes was created. In this highly collaborative, mixed methods, participatory action research, Balanda (the Yolŋu word for non-Aboriginal people) and Yolŋu researchers conducted cycles of transcription and analysis of a language sample, with oral group discussions to identify which words to include, omit, or add, based on Yolŋu perceptions of the structure and use of their languages. A Yolŋu metaphor, Gulaka-buma ("Harvesting yams"), was identified by Yolŋu researchers to represent and share the research process and findings. Three key themes were identified that summarize the main cultural and linguistic considerations related to changes made to the core vocabulary. Study findings emphasized the role of language as an expression of culture and identity for Indigenous peoples and the importance of considering cultural and linguistic factors in selecting vocabulary for AAC systems. [ABSTRACT FROM AUTHOR]

Successive generations of First Nation scholars have critiqued the ongoing institutional and disciplinary complicity of Higher Education to support settler colonialism. These critiques extend to include Cultural Studies, despite the field's inter (anti)disciplinary efforts to expose power and inequality in social relations, dominant institutions, popular culture, and everyday life. As part of the university-machine, Cultural Studies is disconnected from the inherently pedagogical experiences and knowledge of Culture and Country for many Aboriginal and Torres Strait Islander peoples. With an emphasis on praxis, we critique three autoethnographic examples of interactions between Indigenous agents and the settler colonial academe as a call to mobilize Cultural Studies literacies as a pedagogy of critical allyship to Aboriginal and Torres Strait Islander scholars. Cultural Studies as critical allyship pedagogy supports non-Indigenous agents to conduct rigorous critique of internalized and institutional settler colonial hegemony, identifying absences and erasures of Indigenous agency, autonomy, and self-determination. These gaps and silences are not for allies – or Cultural Studies – to fill; rather the project is to leverage Cultural Studies methodologies to cede epistemological space in the academe to Indigenous ways of knowing and being without intervention, assimilation, or academic critique. [ABSTRACT FROM AUTHOR]

Cultural responsiveness is a term accepted by many as the best descriptor for professionals working with Indigenous clients in cross-cultural situations. This article sets out a guideline and a model of cultural responsiveness that can be adopted by mental health professionals worldwide. This model positions reflexivity at the centre and as the source and force that drives the cultural responsiveness dynamic. Domains of this model were previously identified from the literature and provide a guideline for students and practitioners to learn and to work in ways that are culturally responsive. Implications for the use of this model within teaching and learning contexts as well as within professional practice are discussed. Key points What is already known about this topic: Cultural responsiveness is a fundamental requirement for mental health practitioners working with Aboriginal and Torres Strait Islander people. Cultural responsiveness is a core learning component for students of psychology aspiring to work as mental health practitioners. Reflexivity is an important aspect of the cultural responsiveness dynamic. What this topic adds: A new model of cultural responsiveness that is dimensional and iterative. A model that centres reflexivity as the source and impetus for developing cultural responsiveness. A more defined guideline of cultural responsiveness that assists teaching and learning for institutions, students, and practitioners. [ABSTRACT FROM AUTHOR]

This systematic review aims to identify the factors that facilitate or impede the engagement of Aboriginal people living with a disability with disability services through review of the current academic and industry literature. Aboriginal and Torres Strait Islander people are twice as likely to experience disability as non-Indigenous Australians, yet often have more difficulty accessing support. 17 documents were included in the final review. The review revealed the super-ordinate theme of culture and Indigeneity which pervades the three additional themes of accessibility, engagement and lack of support. All four themes can be viewed as barriers or facilitators of engagement for Aboriginal people. Quality assessment highlighted the need for research exploring the experiences of Aboriginal and Torres Strait Islander people living with disability and for more culturally appropriate and scientifically rigorous research. The findings provide guidance for policy makers and service providers in relation to supporting Aboriginal people living with disability. Aboriginal people living with a disability experience numerous barriers to positively engaging with disability services. The current literature that examines the lived experience of Aboriginal people living with a disability is limited in scope and quality. Aboriginal and Torres Strait Islander access and engagement with disability services may best be facilitated through the consideration of Aboriginal cultural beliefs, individual cultural needs, and Aboriginal perspectives of health. There is a need for disability services to become more culturally aware and more inclusive of Aboriginal cultural understandings to better inform inclusive policy and practice. The study recommends more collaborative research into the lived experience of Aboriginal people living with a disability, particularly relating to the way that inclusion can improve wellbeing and engagement with support services. [ABSTRACT FROM AUTHOR]

The workplace challenges of correctional officers have been well documented. Yet little is known about how such stressors impact the wellbeing of correctional officers from minority cultural-subgroups. This study explored Indigenous Australian correctional officers' social and emotional wellbeing (SEWB) when managing workplace adversity. Specifically, the study sought to identify culturally-specific stressors, protective factors and associated response tendencies to gain a more robust understanding of the factors that impact Indigenous officers' wellbeing in the workplace. In total, 15 Indigenous Australian correctional officers from the Northern Territory participated in the study through focus groups or semi-structured interviews. Thematic analysis of participant data revealed that Indigenous correctional officers' SEWB is influenced by four broad categories: cultural connection, morale, social functioning and somatic health. Results are discussed in terms of common themes, future research and implications for assisting the SEWB of Indigenous officers. [ABSTRACT FROM AUTHOR]

An innate connection to traditional land is often central to Australian Aboriginal culture. The aim of this study was to explore the symbiotic links between the health of Australian Aboriginal peoples and their Country. This study utilised a multiple case-study design to extract common themes from four cases of Aboriginal land management, which typify different major ecoregions found throughout Australia and featured Aboriginal voices discussing land management and Aboriginal wellbeing. Aboriginal wellbeing was consistently linked to the promotion of integrated landcare programs. Engaging with cultural landcare practices was perceived as beneficial to both Aboriginal peoples and their Country. Landcare was found to complement better physical and mental health in addition to community and individual wellbeing. An ongoing narrative describing the symbiotic nature of "healthy Country; healthy people" was established. Our findings indicate that caring for Country may be beneficial for the social and emotional wellbeing of Australian Aboriginal peoples and demonstrate that further research in this area is needed. Key Points What is already known about this topic: A deep, innate connection to traditional land is often central to Australian Aboriginal peoples. Settler-colonial practices have disrupted Aboriginal peoples' connection to Country. Aboriginal wellbeing is holistic and includes connection to Country. What this topic adds: Engaging with traditional cultural landcare practices was seen as beneficial to both Aboriginal peoples and their Country. Landcare complemented better physical and mental health in addition to community and individual wellbeing; "healthy Country; healthy people". Further research in this area is needed to develop strength-based psychological models. [ABSTRACT FROM AUTHOR]

Objective: An analysis of the literature was conducted to clearly define the meaning of cultural responsiveness as it applies to the work of mental health practitioners who engage with Aboriginal and Torres Strait Islander clients. Method: This concept analysis utilised Rogers' (2000) protocol, seeking to understand the key terms defining cultural responsiveness. A search of databases yielded a sample of 13 articles for analysis after screening and quality assessment. Results: Five major themes emerged, which were considered definitive of cultural responsiveness: Knowledge, Inclusive Relationships, Cultural Respect, Social Justice/ Human Rights, and Self-Reflection. Conclusion: These themes are presented as core values or components of culturally responsive mental health services with Aboriginal and Torres Strait Islander clients. The implications for practitioner professional development and the education of students within mental health disciplines are also discussed. KEY POINTS What is already known about this topic: Cultural responsiveness is a fundamental requirement for mental health practitioners working with Aboriginal and Torres Strait Islander people. Cultural responsiveness is a core learning component for students of psychology aspiring to work as mental health practitioners. Cultural responsiveness is not clearly defined within the literature. What this topic adds: Cultural responsiveness is a recursive dynamic which differs from past linear models. Cultural responsiveness is a more embracing term than previous terms and consists of overlapping features, including knowledge, inclusive relationships, cultural respect, social justice and self-reflection. Cultural responsiveness elicits a personal response from practitioners. [ABSTRACT FROM AUTHOR]

Aboriginal and Torres Strait Islander children experience a higher prevalence of disability than other Australian children. Early intervention from across the health, education, and social service sectors is vital for improving outcomes, but families face lack of coordination between services. This study aimed to inform improvements in service access for families of urban-dwelling Aboriginal children with disability through exploring providers' perceptions of factors that influenced working together across sectors. Semi-structured interviews were conducted. Data analysis was informed by the general inductive approach and the Collaborative Practice to Enhance Patient Care Outcomes framework. Twenty-four providers participated. Interprofessional collaborative practice was influenced by interdependent interactional and organizational factors. Interactional factors fit within one of two dimensions: the ability of providers to share common goals and vision within a complex cross-sector service landscape, and influence of interpersonal relationships on their sense of belonging working in a cross-cultural space. Organizational factors also fit within one of two dimensions: the influence of governance in relation to its role in coordination and unlocking the strength of schools as service settings, and the need to formalize processes for effective interprofessional communication. Interprofessional collaborative practice was managed within the context of systemic factors relating to policy and funding. These findings demonstrate the complex interplay of factors related to the cross-sector involvement of providers in early intervention service provision. Consideration of these factors is required to facilitate collaborative cross-sector responses to improve service access for Aboriginal families. Abbreviations: WHO: world health organization; ACCHS: aboriginal community controlled health service; GP: general practitioner; NDIS: national disability insurance scheme [ABSTRACT FROM AUTHOR]

Australian Aboriginal and Torres Strait Islander communities have been targets of social and emotional wellbeing programs for many years. However, the few health‐care programs and services that are evaluated rarely provide insight into the participants' perspectives of program success or failure. This systematic review assessed 33 social and emotional wellbeing programs across Australia to better understand what Aboriginal community members think about the programs and how they could be improved. Results highlighted the interesting and valuable insights provided by Aboriginal participants, including what kinds of program activities and approaches are most suitable, what program characteristics are successful or desired, and their experiences of wellbeing change before and after program participation. They likewise voiced opinions about poorly received programs, culturally inappropriate services and negative experiences. This review highlighted how health and wellbeing programs must better engage Aboriginal and Torres Strait Islander clients to ensure that services are culturally safe, holistic, integrate appropriate staffing, include culturally relevant activities and value patient/participant experiences. These findings have significant implications for the health and wellbeing sector; specifically, research, policy, program design and implementation, evaluation methods, and self‐determination. [ABSTRACT FROM AUTHOR]

Indigenous Australian children are overrepresented in the out-of-home care (OOHC) system, with numbers and rates on an upward trajectory. There is now serious concern that this overrepresentation is creating a second Stolen Generations in Australia, noted within policy campaigns such as Family Matters—Kids Safe in Culture, not in Care, and Grandmothers Against Removals. While placement in OOHC is designed to protect children’s long-term safety and wellbeing, it threatens cultural connection, which is fundamental to Indigenous identity and wellbeing. Some government policies that aim to foster cultural connection have not been effective, while others, such as the 2014 permanency legislation in Victoria, arguably threaten cultural connection. This article highlights the vital importance of cultural connection for Indigenous child development, arguing that for Indigenous children, family connection strengthens cultural connection. We argue that family needs to be recognised as a critical component of cultural connection that is equally as important as placement stability in OOHC. Consequently, statutory and community organisations responsible for Indigenous children in OOHC must focus on facilitating and strengthening family relationships, not only to foster cultural connection, but also to explore reunification possibilities. IMPLICATIONS Cultural connection is fundamental to Indigenous identity and wellbeing, but requires family connection if it is to be fostered and strengthened. When Indigenous children live in out-of-home care, social workers in child and family welfare need to ensure that children are connected to culture. [ABSTRACT FROM AUTHOR]

Eight years after the Expert Panel on Recognising Aboriginal and Torres Strait Islander Peoples in the Australian Constitution was established, institutional reform to empower Indigenous peoples in this country has not been realised. This article argues that the persistent failure to progress constitutional reform stems, in part, from dominant conceptions of Australian citizenship that deny Aboriginal and Torres Strait Islander peoplehood. It follows that meaningful institutional reform is possible only if Australian citizenship is reconceptualised in a manner that makes room for the distinctive status of Aboriginal and Torres Strait Islander peoples. Treaties offer a path forward to develop this new understanding of Australian identity and ground institutional reform. [ABSTRACT FROM AUTHOR]

Unacceptable inequity in health status between Indigenous and non-Indigenous Australians remains despite much work in the area. The imperative for graduating health professionals capable and ready to work with urban and rural Indigenous communities has led to a focus on curriculum development, but less focus has thus far been applied to academic staff capability to deliver the content. We surveyed academic staff at a large multi-campus Australian university on their practices and attitudes towards teaching Indigenous content in health professional programs. Indigenous and non-Indigenous academic staff were surveyed online about whether Indigenous content was included in the curricula they taught; whether they felt confident and capable of delivering curricula related to Indigenous issues; what challenges they found in including Indigenous content; and what, if any, supports and resources they felt were needed. Sixty-three per cent of respondents said that they included Indigenous content in their curricula, but 43% said that they did not access Indigenous resources; 60% reported feeling awkward, unsure or avoided teaching Indigenous content; most (74%) were comfortable teaching discipline-specific content to Indigenous students but only 26% felt comfortable teaching Indigenous content to Indigenous students. The findings reflect a level of discomfort experienced by some academic staff when teaching Indigenous content in health professional degrees. Reasons for this include being worried they would make mistakes, not knowing what to teach and finding it ‘too hard’. We suggest that three levels of action are required within universities to address this discomfort in academic staff: (i) provide a rationale (‘why’ teach Indigenous content); (ii) develop a plan (‘where’ and ‘what’ Indigenous content to teach) and (iii) develop capability in academic staff regarding ‘how’ to teach Indigenous content. [ABSTRACT FROM AUTHOR]

Background: Parents with intellectual disability and Aboriginal and Torres Strait Islander parents are overrepresented in child removal but research has not explored the intersection of Aboriginality and intellectual disability in child protection. Methods: A case file review of 45 parents with intellectual disability (n = 14 Aboriginal and n = 31 non-Aboriginal) engaged in care proceedings in New South Wales was undertaken. Parent and child demographics and investigation triggers and outcomes were compared. Results: Aboriginal parents were significantly younger than non-Aboriginal parents at initiation of an investigation, twice as likely to be investigated due to concerns about parenting capacity, and more likely to have children removed than non-Aboriginal parents. Conclusion: The intersection of Aboriginality and intellectual disability appears to increase the risk of negative encounters with child protection systems. Targeted support for young Aboriginal parents and greater disability awareness and cultural sensitivity by child welfare workers are needed. [ABSTRACT FROM AUTHOR]

Objective: The suicide rate for Queensland's Aboriginal and Torres Strait Islander young people is over four times that of their non‐Indigenous counterparts, with Aboriginal and Torres Strait Islander children (under 15) dying by suicide at 12 times the non‐Indigenous rate. There is a need for interventions that are culturally validated and community‐endorsed. The aim of this article is to describe the design and implementation of a group‐based intervention, as well to report the results of the various qualitative and quantitative measures. Method: Sixty‐one Aboriginal and Torres Strait Islander persons aged 11–21 years completed a social–emotional wellbeing (SEWB) program at headspace Inala. Data were available through to 2‐month follow‐up for 49 participants. The program was designed and delivered in collaboration with the local Aboriginal and Torres Strait Islander community. Results: There was a statistically significant decrease in suicidal ideation experienced by the participants after completing the program. Qualitative measures indicated that participants experienced improved understanding of holistic health and an increased number of coping skills. Conclusions: Not only was this the first evaluated intervention in Aboriginal and Torres Strait Islander youth to ever report a decrease in individual suicidality, the program was carefully designed and implemented in consultation with community in a culturally sensitive manner and thus provides an invaluable framework for future SEWB work. [ABSTRACT FROM AUTHOR]

Objective: To undertake a systematic review of non‐suicidal self‐injury (NSSI) prevalence, patterns, functions, and behavioural correlates for the Indigenous populations of Australia (Aboriginal and Torres Strait Islanders) and New Zealand (NZ; Maori). Method: We searched the following electronic databases: PubMed, MedLine, Scopus, Web of Science, ScienceDirect, PsycInfo, and PsycArticles, CINAHL, and the Informit Health and Indigenous Peoples collections. Studies were included for review if they were published within the last 25 years and reported on NSSI in Australia and NZ's Indigenous populations. Results: Seven studies were included, six of which came from Australia. The prevalence of NSSI in Australia ranged from 0.9% up to 22.50%; statistics varied by the different samples, types of prevalence, and relationship to alcohol. Several studies found that Aboriginal and Torres Strait Islander peoples had higher rates of NSSI than other Australians, but that this was not significantly higher. Two studies indicated that NSSI was linked to alcohol use, incarceration, and a younger age. The one NZ study was of injury and not specifically NSSI. Conclusions: Findings are limited due to a small pool of literature. Cultural variations in NSSI presentation should be considered when working with Indigenous populations. Further research is required to help determine what cultural variations may exist. [ABSTRACT FROM AUTHOR]

Objective It has been acknowledged that the mental health of Aboriginal and Torres Strait Islander people has been 'bedeviled' by the inappropriate application of non-Indigenous models of mental health. To enhance Indigenous health and well-being it is necessary for non-Indigenous practitioners to find a culturally safe way to enter the negotiated space of cross-cultural mental health. This will be facilitated through understanding both the points of similarity and divergence in perspectives of mental health across cultures. The current study aimed to explore urban Aboriginal and Torres Strait Islander's understandings of mental health using a social emotional well-being and cognitive behavioural framework. Method A qualitative research project was conducted with a sample of 19 Australian Aboriginal and Torres Strait Islander people. Data were collected via individual semi-structured interviews and focus groups. Thematic analysis was conducted to identify themes within the data. Results Qualitative: Four themes emerged as reflecting health and well-being-coping skills, knowledge, social support, and connectedness. The theme of connectedness to country, family and kinship, cultural knowledge, and social networks emerged as reflecting a unique contribution to Indigenous health and well-being. However, the themes of coping skills, knowledge, and social support shared cross-cultural meaning. In particular, coping skills identified in the behavioural, emotional, and cognitive domains shared many cross-culturally applicable avenues for intervention. Conclusions Therapeutic interventions in these domains are already well established within cognitive behaviour therapies. Cross-cultural understandings within these themes offer clinicians a culturally safe avenue for supporting Aboriginal and Torres Strait Islander health and well-being. [ABSTRACT FROM AUTHOR]

Indigenous cultural training for health workers is an increasingly popular intervention designed to improve the health services provided to Indigenous peoples in Australia. The provision of this training is based on the recognition that the measured discrepancy between Indigenous and non-Indigenous health outcomes is in part influenced by cultural difference and a history of racism in Australian society. Indigenous cultural training in Australia predominantly draws on a 'cultural awareness' framework which seeks to educate health workers about 'Indigenous culture'. To date, evaluations of Indigenous cultural training programs have found them to have questionable efficacy, although most of these evaluations have been methodologically inadequate. This article draws on postcolonial theory to explore the limitations of Indigenous cultural training as it is commonly conceptualised. Issues of essentialising 'Indigenous culture', 'otherness' and the absence of systemic responsibility for culturally appropriate health service provision are discussed. Finally, we consider future directions for Indigenous cultural training that are useful to both Indigenous service users and the health workers charged with 'closing the gap' between Indigenous and non-Indigenous health outcomes. [ABSTRACT FROM AUTHOR]

Aboriginal and Torres Strait Islander suicide has been an issue of national public health and mental health concern for only one decade, having increased dramatically from levels that were very low in the late 1980s to levels of young adult male suicide that are now substantially higher than for the non-indigenous population. In this review the authors socially and historically contextualize these changes, identifying the causal frameworks adopted in developing interventions, and present an explanation in narrative and pictorial form that draws on critical family-centered trauma. [ABSTRACT FROM AUTHOR]