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What is regenerative learning in Australian higher education? This paper addresses the intersecting crises of climate, species loss and injustice; often called a conceptual emergency. We tackle the problem of disciplinary compartmentalisation, preventing integration of important related concepts. The particular case is separation of the Australian Curriculum Cross-curriculum Priorities at school and university for teaching, learning and research purposes. We are concerned with two of the three: sustainability, and Aboriginal and Torres Strait Islander histories and cultures. The project generates significant conceptual linkages, which strengthen sustainability with Indigenous histories and cultures. The linked concepts have the potential to re-centre Indigenous knowledge systems and knowledge holders in Australian higher education for sustainability. The interconnectedness facilitates learning of, for and through regenerative cultures, which are healing and wellbeing-oriented. Centring Indigenous histories, concepts and wisdom in sustainability education will reveal deeper meanings such as communicative ways of understanding worlds. These have multiple applications in teaching and learning, and improved outcomes in practice. Each case study presented in this paper utilises a decolonising, regenerative research method for answering research questions. The methods challenge Western, colonising power relationships that continue to act upon Indigenous lived experience; enable communicative relations with more than human worlds and are transformative. Together, they value experience, the collective, being creative, narrative, justice, ways of knowing and responding to sentient, animate places. In this paper, decolonising ways of working towards regenerative futures foreground Indigenous ways of knowing, being, valuing and doing, revealing Indigenous knowledge making for contemporary contexts.

In Australia, there is insufficient exploration and understanding of how we can strengthen the critical role played by Indigenous fathers. This paper argues that for Indigenous fathers to feel supported in childrearing, greater attention must be given to their social and cultural determinants of health and well‐being. To gain insights into the challenges experienced by Indigenous fathers and the support they require in fatherhood, we primarily apply thematic analysis to data from the Longitudinal Study of Indigenous Children (LSIC). The findings reveal that most fathers identify a social or cultural health and well‐being determinant challenging their fatherhood journey. We examine these results and suggest why and how appropriately focussing on the social and cultural determinants of health and well‐being will enhance and support Indigenous men in fatherhood. [ABSTRACT FROM AUTHOR]

Building on a methodology of Cooperative Inquiry, the outcomes of five interconnected place-based learning projects from Australia are synthesised and elaborated in this paper. The methodology can facilitate the everyday living and sharing of an Earth-based consciousness: one that enriches Transformative Sustainability Education (TSE) through recognising meanings and stories in landscape, and celebrates Indigenous ways of knowing, being and doing. Indigenous-led environmental education is shown to link with one of the longest continuous environmental education systems in the world and it is contended that because of its ongoing history, environmental education carries a cultural obligation. In Australia, every landscape is Indigenous and storied, and all Australians have an inherent right to learn that joy in place, along with the responsibility to care for it. Teaching and learning a relationship with place as family, is one way that environmental education can lead that campaign. This place-based methodology is a lifetime commitment involving everyday actions for change, a whole-of-education dedication.

In our writing, we voice stories of two Australian rivers to convey Indigenous ways of knowing and being. Interweaving academic literature, nature writing and creativity, we craft a story of reconnection that is transformative, action‐oriented and potentially political. An open mind, place‐intuition and the process of attending can deepen our river relationships, creating a sense of love and communicative connectedness. Paying deep attention, we notice meanings embedded in plain sight, within hearing range of rivers and watery places. Our relationships may be "in our faces" such as the wind, or the air, water or bushes nearby. We communicate across binaries to experience the dissolution of imagined barriers. Feeling, hearing, writing and storytelling can support verbalising of experience, helping to bring to mind place‐wisdom. It offers an everyday possibility for people now estranged from their riverine kin. The process uses a post‐human‐centred, common worlds frame to consider the Anthropocene in regenerative ways. It is creative and liberating, and rivers are dying for people to take action by speaking out for and with our greater selves. In this learning journey, we synthesise learnings, hoping to inspire people everywhere to hear the call of rivers, to respond, take action and learn to love their rivers again. [ABSTRACT FROM AUTHOR]

This paper describes the collaborative work practices of the Health and Wellbeing Node within the National Indigenous Research and Knowledges Network (NIRAKN). The authors reflect on the processes they used to research and develop a literature review. As a newly established research team, the Health and Wellbeing Node members developed a collaborative approach that was informed by Action Research practices and underpinned by Indigenous ways of working. The authors identify strong links between Action Research and Indigenous processes. They suggest that, through ongoing cycles of research and review, the NIRAKN Health and Wellbeing Node developed a culturally safe, respectful and truly collaborative way of working together and forming the identity of their work group. In this paper, they describe their developing work processes and explain the way that pictorial conceptual models contributed to their emerging ideas. [ABSTRACT FROM AUTHOR]