Aboriginal People Research Articles

Telling the untold: First Nations people’s perceptions of policing in Broken Hill and Wilcannia

ABSTRACT This article examines the ways First Nations people perceive targeted policing practices in Broken Hill and Wilcannia, New South Wales. It focuses on First Nations viewpoints and perspectives to unveil the colonial legacies of the region, their infusion into contemporary policing practice, and the pressures those legacies exert on the community. The empirical material was generated through interviews with 19 First Nations community members, in collaboration with a First Nations advisory panel. By centring First Nations perceptions of policing, it contributes to critical colonial critiques and decolonising expertise of policing, focusing on subtle and perverse acts of policing in Broken Hill and Wilcannia, and how these are perceived by First Nations people on different structural, social and personal levels. The main argument is that instances of targeted policing are perpetrated against the collective community through methods of pressure and surveillance. This collective pressure specifically targets and alienates the First Nations community while maintaining a non-Indigenous social order. In doing so, police present a legitimate form of targeted policing that impacts community wellbeing in perverse and ongoing ways. This argument and approach enrich place-specific understandings of First Nations experiences of policing and unmask the dynamic aspects of policing that the community endures.

Project Yarn Circle: development and pilot evaluation of a cultural connection suicide prevention program for Aboriginal and Torres Strait Islander young people

ABSTRACT Background Aboriginal and Torres Strait Islander young people experience markedly higher suicide mortality than non-Indigenous youth in Australia, yet there is little evidence of effective preventative strategies. Many are misaligned to the needs of First Nations young people due to a lack of consideration of protective factors such as community and cultural connection. Objective To date no research has examined whether increasing cultural connectedness may reduce Aboriginal and Torres Strait Islander youth suicidality. The current study outlines the development, implementation, and pilot evaluation of Project Yarn Circle, a school-based suicide prevention initiative utilising cultural education and connection. Method Project Yarn Circle was piloted by an Indigenous owned and managed youth mental health organisation, delivering 5 weekly sessions to 276 young people at 9 schools in Southeast Queensland, Australia, between 2019 and 2023. Sessions connected students to cultural knowledge and practices (stories, painting, dance, Indigenous languages) with Elders and local cultural knowledge facilitators. Results Pre- and post-program evaluation questionnaires completed 6–8 weeks apart found that participants had significantly lower suicidal ideation (GHQ-18-SS), pre 7.16, post 6.61, p = .043 higher positive ideation/reasons for living (PANSI-PI) pre 22.44, post 23.60, p = .009, and higher self-esteem (RSES) pre 16.55, post 23.60, p = .005. Analyses of cultural connectedness items co-designed for this evaluation study and validated using Exploratory Factor Analysis found that students demonstrated greater cultural identity clarity, peer cultural competence, strength from culture, salience of cultural continuity and sense of belonging. Conclusions These findings provide new evidence towards utilising cultural connectedness as an intervention mechanism in Indigenous youth suicide prevention.

The Macassan–Aboriginal relationship and the Commonwealth of Australia 1901–1906

The relationship between Macassan trepangers and Aboriginal people became a political issue for the Commonwealth of Australia between 1901 and 1906. The cultural interchange between these groups, and how their interactions were understood and acted upon by white Australian society, has been the subject of academic investigation. This article builds upon existing research and highlights that in the final years of the trade the Macassan–Aboriginal relationship raised diplomatic, constitutional and political questions for the Commonwealth before the trade was ended in 1906. The Commonwealth’s position has not been widely understood and is noteworthy for its disinterest and unwillingness to act against the trade.

Health Insurance Type and Access to the Indian Health Service Before, During, and After Childbirth Among American Indian and Alaska Native People in the United States

BackgroundAmerican Indian and Alaska Native (AI/AN) people in the United States face elevated childbirth-related risks when compared with non-Hispanic white people. Access to health care is a treaty right of many AI/AN people, often facilitated through the Indian Health Service (IHS), but many AI/AN people do not qualify for or cannot access IHS care and rely on health insurance coverage to access care in other facilities. Our goal was to describe health insurance coverage and access to IHS care before, during, and after childbirth for AI/AN birthing people in the United States. MethodsWe analyzed 2016 ton 2020 Pregnancy Risk Assessment Monitoring System data (44 states and 2 other jurisdictions) for 102,860 postpartum individuals (12,920 AI/AN and 89,940 non-Hispanic white). We calculated weighted percentages, adjusted predicted probabilities, and percentage point differences for health care coverage (insurance type and IHS care) before, during, and after childbirth. ResultsApproximately 75% of AI/AN birthing people did not have IHS care around the time of childbirth. AI/AN people had greater variability in insurance coverage and more insurance churn (changes in type of insurance, including between coverage and no coverage) during the perinatal period, compared with non-Hispanic white people. Health care coverage differed for rural and urban AI/AN people, with rural AI/AN residents having the lowest prevalence of continuous insurance (60%). ConclusionAI/AN birthing people experience insurance churning and limited access to IHS care during the perinatal period. Efforts to improve care for AI/AN birthing people should engage federal, state, and tribal entities to ensure fulfillment of the trust responsibility of the United States and to address health inequities.

“It’s [gambling] obviously not regulated that well”: insights into Aboriginal peoples’ views on gambling regulation in the Northern Territory of Australia

Abstract Aim This study is the first in-depth qualitative study that has provided insights into Aboriginal (All participants in this study identified as Aboriginal and thus we have not included any reference to the Torres Strait Islander peoples in this paper.) people’s views on current gambling policy and legislation in the Northern Territory (NT), Australia. Subject and methods In-depth semi-structured qualitative interviews were conducted with a targeted selection of participants. The sample comprised 29 participants, aged 18+ years, weekly and nonregular gamblers, and those negatively affected by others’ gambling. An open coding technique (a combination of inductive and deductive analyses) was used for data analysis. Appropriate ethics approval was also obtained. Results Participants described gambling as a revenue-generating product for the government and the gambling industry. Hence, their role in influencing the regulation of gambling for public benefit was debated. Participants provided practical suggestions that the government and the gambling industry could adopt to inform gambling regulation to minimise harm from gambling among Aboriginal people and the wider community in the NT. The suggestions included establishing stricter regulations relating to the licensing and opening hours of venues, limiting bet size and restricting the availability of gaming machines at venues. Participants also encouraged the reinstatement of mandatory formal dress codes at venues and the creation of health promotion resources such as advertisements and awareness campaigns tailored to the needs of the local Aboriginal people. Conclusion Both community-wide and targeted approaches are required to regulate and reduce gambling harm among Aboriginal people in the NT. Although both are important, having more explicit preventive approaches in place may eliminate the need for downstream interventions and strategies.

An archaic HLA class I receptor allele diversifies natural killer cell-driven immunity in First Nations peoples of Oceania

Genetic variation in host immunity impacts the disproportionate burden of infectious diseases that can be experienced by First Nations peoples. Polymorphic human leukocyte antigen (HLA) class I and killer cell immunoglobulin-like receptors (KIRs) are key regulators of natural killer (NK) cells, which mediate early infection control. How this variation impacts their responses across populations is unclear. We show that HLA-A∗24:02 became the dominant ligand for inhibitory KIR3DL1 in First Nations peoples across Oceania, through positive natural selection. We identify KIR3DL1∗114, widespread across and unique to Oceania, as an allele lineage derived from archaic humans. KIR3DL1∗114+NK cells from First Nations Australian donors are inhibited through binding HLA-A∗24:02. The KIR3DL1∗114 lineage is defined by phenylalanine at residue 166. Structural and binding studies show phenylalanine 166 forms multiple unique contacts with HLA-peptide complexes, increasing both affinity and specificity. Accordingly, assessing immunogenetic variation and the functional implications for immunity are fundamental toward understanding population-based disease associations.

DNA Barcoding using Cytochrome C Oxidase Subunit I (COI) Reveals Wildlife Consumption of Malayan Tapir (Tapirus indicus) and Dusky Leaf Monkey (Trachypithecus obscurus) by the Senoi (Semoq Beri) Tribe in Peninsular Malaysia

Abstract Malaysia, a culturally diverse nation, encompasses various ethnicities, including the Orang Asli, the region’s aboriginal people. Among the Orang Asli tribes in Peninsular Malaysia, the Senoi constitute the largest demographic, followed by the Proto-Malay and Negrito groups, each comprising six distinct subtribes. Traditional methods, such as surveys and interviews, have been instrumental in understanding wildlife consumption practices among indigenous communities like the Senoi. However, they may not always provide accurate and comprehensive data. The adoption of molecular techniques, such as DNA barcoding, presents a promising avenue for enhancing the accuracy and reliability of wildlife consumption studies. This study investigates wildlife consumption practices among the Senoi tribe, particularly the Semoq Beri subgroup in Maran, Pahang, using DNA barcoding that focuses on the Cytochrome C Oxidase Subunit I (COI) gene. Following the collection of biological samples with consent from Semoq Beri villagers, DNA extraction and PCR amplification were performed using established protocols. Subsequently, phylogenetic analysis was conducted to identify wildlife species consumed by the tribe. From the DNA barcoding analysis, two wildlife species were successfully detected: including the Malayan Tapir (Tapirus indicus) and the dusky leaf monkey (Trachypithecus obscurus), commonly consumed by the Semoq Beri tribe. Despite their status conservation, the findings suggest that the Semoq Beri tribe’s hunting practices are relatively sustainable, as they hunt only for subsistence purposes and in small quantities. The study emphasizes the significance of incorporating molecular techniques alongside conventional methods to accurately assess wildlife consumption patterns among indigenous communities. The findings highlight the necessity of collaborative approaches involving indigenous peoples, government agencies, and conservation organizations to preserve traditional knowledge, safeguard wildlife resources, and promote the sustainable coexistence of indigenous communities and biodiversity.

Changes in suicide literacy and intentions to ask about suicide: “Community Linker” training for those supporting Aboriginal people

ObjectiveGatekeeper training programs are widely used with promising results for suicide prevention. However, studies have found that when delivered to Indigenous communities, outcomes can be variable or ineffective. This study is a feasibility trial of a gatekeeper program based on the standardised ‘Question, Persuade and Refer’ (QPR) approach, which was adapted to the cultural needs of local Aboriginal communities in the Shoalhaven region of New South Wales, Australia. The study aims to identify whether 1) knowledge of suicide and intentions to help increase over the course of completing the gatekeeper program; 2) participants of different educational backgrounds have similar outcomes in suicide literacy and intentions to help; and 3) Aboriginal people and non-Aboriginal people have similar outcomes. MethodsOne hundred individuals participated in the research, of which 50% identified as an Aboriginal person. Pre- and post-training questionnaires assessed whether participants experienced an increase in suicide literacy and intentions to support others at risk of suicide. ResultsAlthough pre-test scores for suicide literacy and intentions to help were high, these increased significantly from pre- to post-test. Those with no prior gatekeeper training showed larger changes in both suicide literacy and intentions to ask about suicide compared to those with prior training. ConclusionOverall, this study highlights that delivery of culturally adapted gatekeeper training is associated with improved suicide literacy and intentions to ask about suicide amongst trainees.

Muddy Ground: Native Peoples, Chicago’s Portage, and the Transformation of a Continent

Muddy Ground: Native Peoples, Chicago’s Portage, and the Transformation of a Continent

An Ongoing Presence: Native People in Progressive-Era Connecticut, 1890s to 1910s

An Ongoing Presence: Native People in Progressive-Era Connecticut, 1890s to 1910s

INSPIRE AND IGNITE: ENABLING FACTORS FOR EARLY TOURISM DEVELOPMENT IN SABAH, MALAYSIA

Community-based tourism (CBT) is renowned worldwide as a sustainable economic development and a means of improving rural communities' welfare and standard of living. Successful CBT greatly depends on local communities’ readiness and active participation in ensuring equal distribution of CBT benefits. This study investigates the readiness of rural communities to engage in CBT under the management of Moyog Agrotourism and Tourism Park (MANTAP), a locally empowered organisation. The theoretical concept is framed by social exchange theory and the tourism development model is adjusted to match the local context. The study employs a cross-sectional approach, examining native perspectives on the early stages of CBT development in upper Moyog areas. Using the qualitative method, the findings reveal substantial local support for the CBT development. The study underscores the importance of demonstrating tourism benefits early on, as well as strong leadership and project legitimacy, which foster credibility and access to tourism resources. Native people who can picture themselves gaining benefits and be part of the tourism planning show more apparent support for tourism development in rural Penampang areas.

“Related Around the Mountain”: Relational Sovereignty and Coalition Building in the California Interior

Abstract: The 1851 Kúpangaxwicham (Cupeño) War was a multinational Native uprising that threatened to destroy U.S. settlements across Southern California. A Native man, Juan Antonio Chem’yuleqa Kústakik, ended the war and saved the United States’ foothold in the region. Kústakik’s act was not a devil’s bargain to shelter his people, the Cahuilla, from impending conquest since the origins of the war lay in the multipolar Indigenous geopolitics of the California interior. The Cahuilla, Kúpangaxwicham, and neighboring peoples drew from a relational framework of sovereignty that prioritized coalition building both within and beyond their nations’ boundaries to make themselves resilient to upheaval. When Native peoples on the Colorado River and then Mexican colonists began to invade the California interior in the early nineteenth century, the Cahuilla and Kúpangaxwicham innovated on their relational practices to tie themselves to more powerful neighbors. These alliances put the Kúpangaxwicham and Cahuilla on opposing sides of many battlefields from 1834 to 1851—but both peoples operated within a shared political ontology of relationship building. The California interior’s history of overlapping and relational sovereignties made the Cahuilla and Kúpangaxwicham durable in the face of conquest, and offers a model for understanding how other non-expansionist Native peoples enacted power and survived invasion across early America.

Who uses cigarette price promotions in the U.S.? examining the combined effect of social identities

IntroductionTobacco industry offers price promotions to promote cigarette smoking. Several social identities (e.g., women, people with low socioeconomic status) are independently associated with exposure and use of these promotions. We examined how combinations of social identities relate to use of cigarette price promotions. MethodsWe analyzed data from adults who reported current cigarette smoking and purchased their own cigarettes in the 1995–2019 U.S. Tobacco Use Supplement to the Current Population Survey (n = 35,749). We applied a statistical-learning boosting algorithm followed by weighted logistic regression models with 3-way interactions to identify combinations of social identities related to cigarette price promotion use. ResultsThis analysis revealed that use of cigarette price promotions varied greatly by combinations of social identities. For example, estimated 39.80% of Asian female adults living in the Midwest used these promotions in their last purchase. Meanwhile, estimated 2.80% of Asian male 31–45-year-old adults reported the same behavior. Additionally, American Indian/Alaskan Native peoples were indicated in four of the ten combinations of social identities with highest prevalence of cigarette price promotion use. DiscussionOur approach allowed for discovery of previously less appreciated social identities (e.g., race/ethnicity) related to high probability of using cigarette price promotions. These findings also revealed how combination of social-identity-related power dynamics may shape use of cigarette price promotions. Adopting this perspective in future surveillance and policy evaluation effort will provide better understanding in commercial tobacco use disparities.

Towards co-creating the praxis of teaching design from decolonial, intersectional and pluriversal approaches1

Across Oceania, design courses within the tertiary education sector remain entrenched in Eurocentric narratives and pedagogical approaches, which omit place-specific contexts, cultural histories, knowledges and diverse ways of designing, including those of First Nations. This concern drove the four authors to create the InterDesigning Network, a supra-institutional network that aims at connecting like-minded educators, practitioners and students. This article reflects on the results of the InterDesigning Network’s first symposium, titled Co-Creating the Praxis of Teaching Decolonial, Intersectional and Pluriversal Design and Histories. As the core team behind the network, we listened and learned from a panel formed by First Nations people that discussed Indigenous design practice, local protocols, connection to place and land, common struggles and ways of integrating Indigenous knowledges into contemporary design education. We also listened and were inspired by the insights shared by another panel made of diverse design educators who discussed how their positionalities and experiences inform their teaching practices. By reflecting on these insights as well as on the rationale behind the formation of a design educators’ network, this article offers actionable suggestions on how to disrupt the status quo for a more diverse and inclusive design education future.

Baseline Characteristics of Frailty and Disease Stage in Older People Living With CKD

IntroductionThe GOAL trial, a cluster-randomised controlled trial, investigated the effect of comprehensive geriatric assessment (CGA) on frail older people with chronic kidney disease (CKD). This paper describes (1) participant baseline characteristics, and (2) their relationship with CKD stage and frailty severity. MethodsSixteen kidney outpatient clinics (clusters) were randomly allocated 1:1 to CGA or usual care. Enrolled frail older people with CKD (Frailty Index >0.25; aged ≥65 years or ≥55 if First Nations people) received the intervention allocated to their cluster. CKD was defined as moderate (stages 3/4) or severe (stage 5/5D), and frailty categorised as moderate (>0.25 to <0.36), severe (0.36 to <0.45) or very severe (≥0.45). Participant characteristics were analysed using descriptive statistics. Statistical methods appropriate for type of outcome were used to describe the association of frailty and CKD categories with participant characteristics. ResultsOver a 27-month period, 240 people were recruited (55.7% male, 82.9% white/European). Mean age was 76.9 (SD: 6.6) and median FI was 0.39 (IQR: 0.32 – 0.47). The median EQ-5D-5L quality of life index score was worse in those with very severe frailty (0.57, IQR: 0.28 – 0.83) compared to severe frailty (0.85, IQR: 0.67 – 0.92) and moderate frailty (0.90, IQR: 0.82 – 0.93) (overall P <0.001). Median EQ-5D-5L was also worse in those with severe CKD (0.79, IQR: 0.40 – 0.89), compared to moderate CKD (median 0.87, IQR: 0.73 – 0.92; P 0.001). ConclusionThis cohort demonstrated poorer quality of life scores in those with more severe frailty and more advanced CKD.

Sharing the Care: One Aboriginal Community-Controlled Organisation’s Approach to Out-of-Home Care of Aboriginal and Torres Strait Islander Children

ABSTRACT This article critically examines safety and innovation in out-of-home care, with a particular focus on addressing the entrenched overrepresentation of Aboriginal and Torres Strait Islander children and young people in the child welfare system. Grounded in the practical insights of safe house workers and managers, the purpose of this article is to share an innovative practice case study—the Tangentyere Safe House in Alice Springs, Northern Territory, Australia. As a case study within an Aboriginal Community-Controlled Organisation, Tangentyere Safe House emerges as a site for understanding the confluence of cultural safety, familial connections, and strategies to mitigate overrepresentation. Key themes explored include promoting cultural safety and supporting connections with the family of origin. Through a methodological lens that privileges practice-based knowledge, this article captured the on-the-ground experiences of those actively engaged in child safety. The findings underscore the innovative practices employed by Tangentyere Safe House in navigating out-of-home care within an Indigenous context to argue for a holistic and culturally informed approach to child protection interventions, drawing attention to the practical strategies employed by safe house workers. The article showcases the central role of Aboriginal Community-Controlled Organisations in providing care alongside families in out-of-home care. IMPLICATIONS The innovative approach of the Tangentyere Safe House highlights the importance and unique role of Aboriginal Community-Controlled Organisations in out-of-home care. The role of Aboriginal Community-Controlled Organisations should be formally recognised in the Aboriginal and Torres Strait Islander Child Placement Principle hierarchy. Frontline safe house workers’ knowledge and expertise regarding Aboriginal and Torres Strait Islander children in out-of-home care can inform all stakeholder involvement including police interventions.

Criminalising Coercive Control in New South Wales: Misunderstandings and Missed Opportunities

In 2022, New South Wales (‘NSW’) became the first Australian jurisdiction to criminalise coercive control, with the offence commencing on 1 July 2024. This follows the creation of similar offences overseas. These novel offences are designed to respond to the extensive critique of the criminal law which has largely focused on discrete incidents of physical violence leaving absent the full range and pattern of abuse experienced as domestic and family violence. In legislating in this area, the NSW Government sought to balance key tensions that emerged in the debates about criminalisation, such as: not to over-reach; the risk of victims being misidentified as offenders; the over-criminalisation of Aboriginal and Torres Strait Islander peoples; while at the same time addressing coercive control. In this article, I critically examine the NSW offence drawing attention to various misunderstandings about coercive control and misidentification that appear to underpin the NSW approach.

Child Protection Staff Perspectives of the SOFT Program: Touch, Textures, Weights, and Pressures

ABSTRACT Aboriginal children are overrepresented in Australia’s child protection system, and limited tools are available to assist with connecting these children to their culture. The Stitching Our Future Together (SOFT) Program, developed in consultation with Aboriginal and non-Aboriginal peoples, services, and other specialists, is used within the Department of Communities’ Child Protection and Family Support (CPFS) Division in Western Australia to address big emotions and safe behaviours with Aboriginal children in care. This study used phenomenology and social constructivism to explore CPFS staff’s perspectives and experiences of the SOFT Program. Seven semistructured in-depth interviews took place with CPFS staff. Five themes were identified: the SOFT Program and its use, culturally responsive practice, facilitating relationships, communication, and recommendations and implementation challenges. Participants expressed that the SOFT Program fostered an understanding of, and communication about, pertinent issues such as family and domestic violence, drug and alcohol addiction, mental health, and child neglect and abuse. The findings show how staff described the program’s capacity to help them navigate complex situations, highlighting the need to incorporate more culturally centred and creative-based work into child protection practice. IMPLICATIONS The SOFT Program positively supports culturally responsive practice and facilitates relationships and communication for child protection workers and children in care. The integration of creative and legislated practices assists with personalising and enhancing the effectiveness of child protection work with children in care.

Training community members to deliver an intervention for substance use disorder: Overcoming implementation barriers in American Indian communities

IntroductionAlthough American Indian and Alaska Native (AI/AN) people have high rates of abstinence from alcohol and other drugs, there also is evidence of greater rates of substance use disorders (SUDs) in Native communities. Health disparities associated with substance use are compounded by inadequate access to evidence-based treatments (EBTs). Lack of mental health providers is one notable barrier to EBT implementation in rural AI reservation communities. Our Indigenous Recovery Planning (IRP) intervention merges cultural lessons and culturally adapted relapse prevention strategies to facilitate SUD recovery in the reservation environment. One key implementation strategy is training non-specialist community-based facilitators to deliver IRP, thereby increasing its acceptability and sustainability. This manuscript reports the facilitator training, supervision, and fidelity monitoring procedures used in our ongoing clinical trial of IRP. MethodThe study recruited four AI non-specialist providers from the community to serve as IRP facilitators. Initial training involved an introductory motivational interviewing workshop followed by a 2-day workshop in the IRP curriculum. Then we conducted an open trial of the 6-week intervention with weekly supervision meetings as part of the facilitator training process. During the open trial we also assessed participant and facilitator receptivity to the IRP intervention and pilot tested our fidelity monitoring protocol. ResultsThe initial training workshops provided facilitators with information they needed to understand the rationale behind IRP and determine whether the facilitator role was a good fit; however, additional training and supervision during the open trial was needed to ensure proper treatment delivery. Although participant and facilitator feedback ratings were positive, the open trial helped us identify revisions needed to improve our approach to facilitator training, supervision, and fidelity monitoring. We revised these procedures, and also developed a protocol to train new facilitators who join the study midstream. ConclusionThe open trial was an important aspect of the facilitator training process and helped our team identify several areas of improvement. Our approach to training, supervising, and monitoring community member facilitators may serve as an example of how to overcome one barrier to implementing evidence-based SUD treatments in rural reservation communities with few mental health professionals.

Representation, Settler Colonialism and ‘the Aboriginal Child’: a Politics of Subalternity?

Gayatri Chakravorty Spivak famously thematised the question ‘can the subaltern speak?’ through the dual meanings of ‘representation,’ as both depiction and political proxy. This paper draws on Spivak’s analysis to question the capacity of the settler-colonial Australian imagination to represent (or recognise) the sovereignty of Aboriginal peoples – and especially of children, as infants (in-fans, literally speechless). The former sense of representation (depiction) bears implications for the second, as Indigenous sovereignty is displaced by settler representations of indigeneity – and particularly of Indigenous ‘childhood’ and ‘children’ as neglected ‘piccaninnies,’ without parentage or inheritance. Such portrayals, in this light, may even be read as continuous with colonial logics of elimination, as strategies to sever the connection to land that undergirds Indigenous conceptions of sovereignty and to thwart Indigenous futures. The article interrogates settler colonial investments in representing Aboriginal childhood in the context of recent public discourse about the constitutional recognition of First Peoples, and a political imperative to re-present the Australian ‘nation’ as post- (rather than currently) colonial. The questions that animate this inquiry include: what, if anything, can a settler-Australian politics of recognition offer First Peoples? Is it possible to represent (or recognise) Blak sovereignty through modifications to the settler constitution? And how does the settler image repertoire of Aboriginal children speak to this possibility? If that fabricated ‘Aboriginal child’ could speak, what would this ultimate ‘subaltern’ say?