Rebecca Bennett (she/her)

This paper reveals the discursive mechanisms through which generative AI reinforces societal hegemony and denies scope for Indigenous Data Sovereignty (IDS). We interrogate the implicit positionality of text-based generative AI Large Language Models (LLMs) through responses to a single ontological question: What is life's purpose? The first answer to this question was then modified by three respective prompts: ‘Indigenise response’; ‘queer response’; ‘Indigenise and queer response’. The baseline (normative) response focused on global impact, personal joy, continuous growth, inspiring others, and creating a legacy; an ‘Indigenous’ modifier focused on nature, connection, community, ancestors, and sharing knowledge; a ‘queer’ modifier returned a politicised purpose of radical kindness, LGBTQ+ rights, and inclusivity, and the ‘Indigenous-queer’ modifier returned a randomised mash-up of the previous responses, loosely focused on cultural strength and queer liberation. Comparative critical discourse analysis of the findings, from our Indigenous, queer, and Indigenous-queer author positionalities, found that Indigenised life purpose was positioned outside of settler colonialism, denying the situatedness of Indigenous ways of knowing, being, and doing within coloniality and the related IDS priority issues of sovereignty and self-determination. Conversely, queered life purpose was radical and resistive, an inherently political way of being with no scope for existing outside of politics. The intersectional response was not cohesive, but it did both contain political and apolitical elements. This analysis exposes the limits of LLMs such as ChatGPT for IDS priorities such as community speaking for community and control of our own narratives and ontologies. It debunks notions of AI neutrality by highlighting settler colonial, cis-hetero-normative, and otherising responses within in seemingly ‘apolitical’ tech. GPT thus provides a contemporaneous example of the hegemonic systems the IDS movement is challenging. Further, intersectionality is revealed as a potential hegemonic disrupter through the system's inability to control a narrative that includes multiple identities.

A field trial of a home-delivered hearing and vision support intervention will assess its impact on the quality of life and well-being of home care recipients with hearing and/or vision impairment and their care partners.
This paper outlines the protocol for a process evaluation of the field trial. The process evaluation aims to identify discrepancies between expected and actual outcomes, understand contextual influences, assess implementation fidelity and evaluate the feasibility, appropriateness and acceptability of the intervention.
Data will be collected from 87 home care recipients with hearing/vision impairment, their care partner and the sensory therapist who will deliver the intervention at multiple points during the 3-month intervention. Likert-scale ratings for feasibility, appropriateness and acceptability will be gathered. Proxy measures of fidelity, such as intervention session completion rates, will be obtained to ascertain whether the intervention was delivered as designed. Post-intervention, 20% of participants will complete semi-structured interviews to explore contextual and causal factors. Data analysis will include descriptive statistics, regression analysis and thematic qualitative analysis.
The process evaluation will elicit the perspectives of home care recipients and their care partners regarding the intervention experience.
Older adults with lived experience with dementia and hearing and/or vision will contribute to the proposed research by shaping the interview topic guide to ensure its appropriateness and relevance for the target population. Their insights will result in a more rigorous study and improve the likelihood of the final intervention meeting real-world needs.

Objective
Skin health is widely recognised as being important for overall good health and well-being, yet the burden of skin infections in remote Aboriginal communities remains high. This project aimed to explore if virtual support for skin health could be a strategy to reduce community barriers to skin health engagement.

Methods
This study collected qualitative data using a yarning methodology within a participatory action research design. A community co-researcher who was intimately familiar with the Country, language, and community in which this study was based was employed to guide the research process.

Results
The final dataset comprised of interviews with 21 participants. Three primary themes were identified including: Reach Further into the Community with Education and Skin Checks, Virtual Skin Health Support is not Preferred but Acceptable, and Environmental Health Cannot be Ignored.

Conclusions
Participants provided several suggestions on improving health promotion messaging within community whilst emphasising the need for a stronger focus on environmental health. The employment of a community co-researcher was integral to informing the methodology.

Implications for Public Health
This project provides further evidence of the significance of community engagement, inclusion and capacity building when conducting research in remote Aboriginal communities and the benefits of two-way learning as foundational to good research practices.

This chapter explores engaging Indigenous university students and draws lessons for other under-served student groups. It begins with an overview of historical policies that have hindered Indigenous inclusion in higher education. We discuss the concept of Indigenous relationality, highlighting its significance for Indigenous student engagement. Case studies illustrate how universities incorporate Indigenous relationality practices. Additionally, the chapter explores how a relational approach benefits other equity groups, such as international and mature-aged students. Finally, it discusses recommendations for applying Indigenous relationality practices across university operations.

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.

Previous studies on the impacts of racism on adolescent development have largely overlooked Indigenous youth. We conducted a scoping review of the empirical literature on racism against Indigenous adolescents to determine the nature and scope of this research and to establish associations with developmental outcomes. Our literature search resulted in 32 studies with samples from the United States, Canada, Australia and New Zealand. Studies were limited to self-reported experiences of racism and thus primarily focused on perceived discrimination. Quantitative studies found small to moderate effects of perceived discrimination on adolescent psychopathology and academic outcomes. Qualitative studies provided insight into structural forms of racism. We offer recommendations for future investigations into the impacts of overt and covert racism on Indigenous adolescents.

This conceptual article asserts the importance of building and sustaining trust between higher education students and practitioners within the online environment. Instilling trust can construct sustainable learning environments that are abundant with collaborative inquiry and dialogue. In this article, we highlight and investigate the conceptual construct of trust and its antecedents. Considering the nature and purpose of interpersonal trust in student-instructor relationships within online higher education institutions, we explore several factors (in particular, performativity, casualisation of teaching staff, neoliberalism, non-traditional student identities, and the digital divide) which influence the development of trust. We also investigate the role of trust in influencing student engagement and achievement, in terms of attainment of academic goals. Notably, we highlight the importance of further inquiry into methods of rapport-building in higher education. Theoretical foundations have been drawn from Indigenous scholarship as well as organisational and socio-psychological literature. We close by welcoming further discussion and reflection on institutional practices and performance measures in the digital environment, particularly in terms of whether they allow instructors to embed relational aspects and elicit cognitive and affective trust from their students.

Aboriginal and Torres Strait Islander women are increasingly completing university at rates higher than their male counterparts. However, the reasons for this trend, including factors that support Indigenous women’s determination to persist with university study, remain undocumented in the literature. We applied a strengths-based approach to determine factors that enabled eight Aboriginal women’s success at university. In a project devised, designed and facilitated by Aboriginal women with university degrees, participants were invited to contribute to a yarning circle discussion where they were prompted to discuss strengths they drew upon to persist in their studies. Thematic analysis of the yarning data revealed four superordinate themes related to persistence: affirming educational experiences, peer support, developing a growth mindset, and the Aboriginal Education Unit. Findings suggest that the women’s persistence was a combination of intrinsic and extrinsic factors, all of which were contextualised within the intersectional experience of being both Aboriginal and female. This study acts to balance a deficit bias in studies about Indigenous people and higher education by elucidating the strengths of a specific Aboriginal cohort. Additionally, the findings can be translated into deeper understanding and practical guidance for universities to better support Indigenous women.

University Indigenous Education Units (IEU) support Aboriginal and Torres Strait Islander students’ success, via providing academic, social, and cultural support and a sense of community on campus. As a result of the social distancing guidelines imposed during the COVID-19 pandemic, however, Australian universities have transitioned to online learning and campuses have closed. These rapid changes pose challenges for IEUs who have had to quickly innovate to ensure they can continue supporting their student cohorts. This paper provides a qualitative case study to describe how one IEU, located in Perth Western Australia, employed a ‘relationships-first’ strategy to maintain contact with and deliver support to Aboriginal and Torres Strait Islander students. We outline the Centre’s activities during the transition to online support, including adaptation of the Transition Academic Pastoral and Support (TAPS) model, hosting weekly virtual ‘cup of tea’ sessions, and providing students with laptops to complete online learning– these moves are contextualised within a discussion of the Eurocentric foundations of Australian higher education, which has been exacerbated in recent years by neoliberalism and its Western capitalist bias. Against this backdrop, high-frequency contact provided students with an ongoing sense of a community of practice which is a necessary pre-cursor for their success.

This article is a collective response to the 2020 iteration of The Manifesto for Teaching Online. Originally published in 2011 as 20 simple but provocative statements, the aim was, and continues to be, to critically challenge the normalization of education as techno-corporate enterprise and the failure to properly account for digital methods in teaching in Higher Education. The 2020 Manifesto continues in the same critically provocative fashion, and, as the response collected here demonstrates, its publication could not be timelier. Though the Manifesto was written before the Covid-19 pandemic, many of the responses gathered here inevitably reflect on the experiences of moving to digital, distant, online teaching under unprecedented conditions. As these contributions reveal, the challenges were many and varied, ranging from the positive, breakthrough opportunities that digital learning offered to many students, including the disabled, to the problematic, such as poor digital networks and access, and simple digital poverty. Regardless of the nature of each response, taken together, what they show is that The Manifesto for Teaching Online offers welcome insights into and practical advice on how to teach online, and creatively confront the supremacy of face-to-face teaching.