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                  <text>Multigenerational Legacies of Trauma of Aboriginal Australians</text>
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              <text>&lt;a href="https://doi.org/10.1080/14623528.2020.1735147"&gt;https://doi.org/10.1080/14623528.2020.1735147&lt;/a&gt;</text>
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              <text>Much has been written about the history of the Queensland Native Mounted Police, mostly focussing on its development, its white officers, how much the Colonial Government genuinely knew about the actions of the Force, and how many people were killed during the frontier wars. Far less attention has been given to the Aboriginal men of the force, the nature of their recruitment, and the long-term traumatic impacts on Aboriginal peoples’ and communities’ psyches rather than broadscale changes to Aboriginal culture per se. This article examines the historical and ongoing psychological impacts of dispossession and frontier violence on Aboriginal people. Specifically, we argue that massacres, frontier violence, displacement, and the ultimate dispossession of land and destruction of traditional cultural practices resulted in both individual and collective inter-generational trauma for Aboriginal peoples. We posit that, despite the Australian frontier wars taking place over a century ago, their impacts continue to reverberate today in a range of different ways, many of which are as yet only partially understood.</text>
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                <text>Betwixt and Between: Trauma, Survival and the Aboriginal Troopers of the Queensland Native Mounted Police</text>
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              <text>&lt;a href="https://www.thekids.org.au/globalassets/media/documents/aboriginal-health/working-together-second-edition/working-together-aboriginal-and-wellbeing-2014.pdf"&gt;https://www.thekids.org.au/globalassets/media/documents/aboriginal-health/working-together-second-edition/working-together-aboriginal-and-wellbeing-2014.pdf&lt;/a&gt;</text>
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              <text>This chapter focuses on how the effects of experiencing trauma are transmitted within and across generations, and how whole communities can be affected by a single experience of trauma by a single member of a community. The chapter introduces the reader to a selection of views and conceptions of trauma, theories of its transgenerational transfer, an explanation of the impact of lived or transferred trauma in the lives of Aboriginal and Torres Strait Islander families and communities, and an overview of dysfunctional community syndrome. It also explores the links between unresolved childhood trauma and participation in violence, sexually inappropriate behaviour, and incarceration as adolescents and adults. The second part of the chapter discusses the challenges associated with working in Indigenous communities; it provides an example of a program that is achieving positive results through education and community empowerment, and an appreciation of the need to embed trauma-recovery in all facets of service provision.</text>
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              <text>This research explores the contention that the history of widespread traumatic stressors&#13;
and the generational transmission of these traumatic stressors throughout the Australian&#13;
Aboriginal population are manifested in a series of social problems. The high levels of&#13;
violence we are now witnessing in some Aboriginal families and communities, which in&#13;
turn contribute to the high incarceration rates of Aboriginal men for violent crimes, are&#13;
seen as one of the most serious symptoms resulting from these traumatic stressors.&#13;
This research aimed to establish if Aboriginal men who are considered violent have&#13;
histories of traumatic stressors and demonstrate psychological symptoms associated&#13;
with trauma stress, as well as whether they have experienced generational patterns of&#13;
traumatic stressors and dysfunction. </text>
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                <text>The Violence Continuum: Australian Aboriginal Male Violence and Generational Post-Traumatic Stress</text>
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              <text>Yaqoot Fatima, Roslyn Von Senden, Romola S Bucks, Caitie Ashby, Daniel P Sullivan, Simon S Smith, Sarah Blunden, Stephanie Yiallourou, Peter R Eastwood, Abdullah A Mamun, Lisa McDaid, Jen Walsh, Mina Kinghorn, Azhar H Potia, Sharon Varela, Stephanie King, Shaun Solomon, Markesh Fanti, Timothy C Skinner</text>
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              <text>The first-ever comprehensive report on the sleep health of Aboriginal and Torres Strait Islander peoples (hereafter referred to as First Nations Australians) highlighted an 18% prevalence of poor sleep in First Nations youth. While sleep health is important across the lifespan, adolescence is a critical life stage with increased vulnerability to poor sleep. In adolescents, pubertal changes, social and academic commitments, and peer pressure significantly increase the risk of poor sleep, which often results in social and emotional well-being (SEWB) issues. In First Nations adolescents, high rates of SEWB issues demand effective prevention and management strategies. Evidence from non-First Nations adolescents suggests that timely prevention, identification, diagnosis, and management of poor sleep help reduce the risk and severity of SEWB issues in First Nations adolescents. A research program is proposed to be called “Let’s Yarn About Sleep,” which will co-design, deliver, and evaluate a tailored sleep improvement program for Australian First Nations adolescents (12–18 years). Co-design workshops will be conducted with First Nations community Elders, parents and carers, youth, and First Nations service providers to develop the sleep health program. The program will also include training Aboriginal Youth Workers (AYWs) to deliver the sleep health program. The program evaluation will be based on a mixed methods design, using self-reported (survey tools and focus group discussions) and technology-based measures (actigraphy data) to measure changes in First Nations adolescents’ sleep and SEWB. The evaluation will focus on the impact of training AYWs on program delivery and uptake.</text>
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              <text>The Research Handbook on Social Work and Societies explores how the global definition of social work has been translated into practice in different countries and with different client groups. Hugh McLaughlin and Barbra Teater and their impressive team of contributors, examine the ways in which social work is conceptualised, valued and applied in varying international contexts.</text>
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              <text>This project explores yarning as a methodology for understanding health and wellness from an indigenous woman's perspective. Previous research exploring indigenous Australian women's perspectives have used traditional Western methodologies and have often been felt by the women themselves to be inappropriate and ineffective in gathering information and promoting discussion. This research arose from the indigenous women themselves, and resulted in the exploration of using yarning as a methodology. Yarning is a conversational process that involves the sharing of stories and the development of knowledge. It prioritizes indigenous ways of communicating, in that it is culturally prescribed, cooperative, and respectful. The authors identify different types of yarning that are relevant throughout their research, and explain two types of yarning—family yarning and cross-cultural yarning—which have not been previously identified in research literature. This project found that yarning as a research method is appropriate for community-based health research with indigenous Australian women. This may be an important finding for health professionals and researchers to consider when working and researching with indigenous women from other countries.</text>
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              <text>University completion rates for Indigenous students remain significantly lower than non-Indigenous students (UA, 2023). Pathway/enabling programs are central to preparing and transitioning Indigenous students into university and are the primary strategies for improving the readiness of prospective Indigenous students (Nakata &amp; Nakata, 2023). However, high-quality research-based evidence of the impact of these programs in relation to supporting university completion is limited. In this presentation we will discuss findings from a recent Australian Centre for Student Equity and Success (ACSES) funded research project which focused on exploring Indigenous students’ experiences in pathway/enabling programs and potential correlations to university completion. Drawing on findings from interviews with Indigenous students, graduates and staff who work in pathway/enabling programs, we will discuss the benefits of pathway/enabling programs and the role of Indigenised curriculum and Indigenous units/centres to ensure a sense of belonging and connection. We will also share strategies developed as part of the project for teaching staff and leaders working in pathway/enabling programs to support Indigenous student transition, success and completion of university.</text>
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              <text>&lt;a href="https://unistars.org/papers/STUDENTSUCCESS2025/03B.pdf"&gt;https://unistars.org/papers/STUDENTSUCCESS2025/03B.pdf&lt;/a&gt;</text>
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              <text>Health promotion aspires to work in empowering, participatory ways, with the goal of supporting people to increase control over their health. However, buried in this goal is an ethical tension: while increasing people's autonomy, health promotion also imposes a particular, health promotion-sanctioned version of what is good. This tension positions practitioners precariously, where the ethos of empowerment risks increasing health promotion's paternalistic control over people, rather than people's control over their own health. Herein we argue that this ethical tension is amplified in Indigenous Australia, where colonial processes of control over Indigenous lands, lives and cultures are indistinguishable from contemporary health promotion ‘interventions’. Moreover, the potential stigmatisation produced in any paternalistic acts ‘done for their own good’ cannot be assumed to have evaporated within the self-proclaimed ‘empowering’ narratives of health promotion. This issue's guest editor's call for health promotion to engage ‘with politics and with philosophical ideas about the state and the citizen’ is particularly relevant in an Indigenous Australian context. Indigenous Australians continue to experience health promotion as a moral project of control through intervention, which contradicts health promotion's central goal of empowerment. Therefore, Indigenous health promotion is an invaluable site for discussion and analysis of health promotion's broader ethical tensions. Given the persistent and alarming Indigenous health inequalities, this paper calls for systematic ethical reflection in order to redress health promotion's general failure to reduce health inequalities experienced by Indigenous Australians.</text>
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              <text>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 were ‘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.</text>
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              <text>&lt;a href="https://doi.org/10.1016/j.anzjph.2025.100273"&gt;https://doi.org/10.1016/j.anzjph.2025.100273&lt;/a&gt;</text>
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              <text>Objective: This study examines the enablers and barriers to accessing primary health care services from the perspective of Aboriginal and Torres Strait Islander people aged 15–24 years in urban southeast Queensland. Methods: Thirty-five Aboriginal and Torres Strait Islander people aged 15–24 years were recruited using multiple methods and participated in research yarns and yarning groups. Inductive thematic analysis was used. Results: Enablers and barriers were identified across four strength-based themes that align with three levels of a modified social ecological model; individual: (i) health literacy is important for how young people access, understand and use primary health care services; family and community: (ii) family and friends play a key role in offering support and information related to healthcare, as well as assisting young people to access healthcare services; and systems and organisation: (iii) primary health care services that are accessible, equitable, holistic and culturally safe engage young people and (iv) health care providers can make all the difference in young people’s healthcare experience. Conclusion: Young people’s perspectives on healthcare are distinct and multilayered; however, leveraging these perspectives will help improve both access and utilisation of primary health care for this population. Implications for Public Health: Aboriginal and Torres Strait Islander young people’s perspectives can assist healthcare planning, governance, and clinical care pathways. Key words: Aboriginal and Torres Strait Islander, young people, adolescents, primary health care, enablers, barriers</text>
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              <text>This report was produced on unceded Aboriginal Country. We acknowledge the Traditional Owners of the lands in which the study was researched and written. We pay our respects to Elders past and present, and acknowledge Aboriginal and Torres Strait Islander communities’ ongoing commitment to empowerment, healing and self-determination. This report was produced as part of the project Emerging vectors and sources of racism: Responding to online challenges to social cohesion, funded through the Centre for Resilient and Inclusive Societies (CRIS). The Centre for Resilient and Inclusive Societies The Centre for Resilient and Inclusive Societies (CRIS) is an independent think-tank researching some of the trickiest challenges facing Australian society. This includes racism, systemic bias and disadvantage, economic inequities, extremism, discrimination, and other forms of societal division. Our researchers are passionate about creating meaningful social change. We produce robust empirical evidence and rigorous analysis that shapes policies for social inclusion and resilience and supports people and communities working in these fields. At the centre of our approach is a genuinely inclusive and collaborative practice. We partner with organisations working on the ground and collaborate with communities at all stages of the research process, from design to dissemination. CRIS is made up of Australian academic, community and industry partners: Deakin University (lead partner) Western Sydney University Victoria University Australian Multicultural Foundation Centre for Multicultural Youth</text>
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              <text>&lt;a href="https://doi.org/10.1186/s12939-025-02675-0"&gt;https://doi.org/10.1186/s12939-025-02675-0&lt;/a&gt;</text>
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              <text>Background In Australia, billions of dollars are spent on Indigenous programs, services, and initiatives annually; however, more evidence is needed regarding which modes of commissioning program evaluations best benefit Indigenous communities. The Australian Productivity Commission called for ‘more and better’ evaluations of Indigenous programs, and commissioning processes that engage Indigenous communities, organisations, and leaders. So, too, have Indigenous representative organisations, Indigenous services, and stakeholders. To date, few studies have sought to characterise the commissioning practices of government and non-government organisations surrounding Indigenous health and wellbeing programs. Fewer still have investigated the role of Indigenous engagement and leadership before, during and after the commissioning process. Methods Using Indigenous Standpoint Theory and a qualitative approach, this study illuminates the perceptions of Australian Indigenous and non-Indigenous commissioners, evaluators, and providers on the commissioning of evaluated Indigenous health and wellbeing programs. Results Building on a published scoping review by undertaking 23 qualitative interviews with 35 Australianbased participants about commissioning practices, this study verifies and canvases the strengths of individual commissioning models, and the interplay between power, cultural safety, and reciprocity in the commissioning space. The paper also considers the relationship between these three factors along a continuum of practice and posits a sliding scale across the five commissioning models. Conclusions To improve the quality of evaluations further attention needs to be paid to the commissioner’s cultural capability. Additionally, Commissioners need to develop their understanding of the relationship between Commissioner and Indigenous people’s power and the utility of evaluations.</text>
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