Department of Indigenous Studies

It may be argued that the emerging discourses focusing on the social, emotional, educational, and economic disadvantages identified for Australia’s First Peoples (when compared to their non-Indigenous counterparts) are becoming increasingly dissociated with an understanding of the interplay between historical and current trends in racism. Additionally, and if not somewhat related to this critique, it can be suggested that the very construction of research from a Western perspective of Indigenous identity (as opposed to identities) and ways of being are deeply entwined within the undertones of epistemological racism still prevalent today. It is the purpose of this article to move beyond the overreliance of outside-based understanding Western epistemologies, and to explore not only the complex nature of both racism and identity from Aboriginal and Torres Strait Islander perspectives, but to also explore the role of education and research in perpetuating varying levels of racism and resistance to Indigenous identity(ies) from a contemporary insider-based standpoint. It is hoped this article will shed some light on the pervasive nature of racism directed at Indigenous Australians, and highlight the need for the continual acceptance, respect, and promotion of Indigenous voices and identities within the educational environment and beyond.

Purpose: Emerging discourses focusing on the social, emotional, educational, and economic disadvantages identified for Australia's First Peoples (when compared to their non-Indigenous counterparts) are becoming increasingly dissociated with an understanding of the interplay between historical and current trends in racism. In addition, it may be argued that the very construction of Western perspectives of Indigenous identity (as opposed to identities) may be deeply entwined within the undertones of the interplay between epistemological racism, and the emergence of new racism today. Methodology: This chapter shall review a substantial portion of Aboriginal and Torres Strait Islander educational research, with a particular emphasis on the acknowledgment of the impact of racism on the educational outcomes (and other life outcomes) of Aboriginal and Torres Strait Islander peoples with a focus on higher education. Findings: This review has found that while there is evidence emerging toward the engagement of Aboriginal and Torres Strait Islander students in all forms of education, there is also considerable resistance to targeted efforts to reduce the inequities between Aboriginal and Torres Strait Islander students and all Australians (especially within the university sector). It is argued this resistance, both at the student and curriculum level, is clear evidence of preexisting epistemological mentalities and racism. Implications: The implications of this review suggest that greater effort needs to be placed in recognizing unique Aboriginal and Torres Strait Islander experiences and perspectives, not only at the student level, but such perspectives need to be imbedded throughout the whole university environment.

Universities in Australia are expanding their Aboriginal and Torres Strait Islander Studies programs to include Indigenous populations from around the globe. This is also the case for the Indigenous Studies Unit at the University of Wollongong (UOW). Although systems of nomenclature in Indigenous Studies seek to be respectful of difference, the politics of naming in the global context raises some complexities worthy of discussion. In this article, four scholars discuss the politics of naming in relation to teaching a joint Indigenous Studies subject at the UOW and Northern Arizona University.

Death and funeral practices are a constant presence in many Aboriginal Australians’ lives—research in some communities found they are eight times more likely to have attended a funeral in the previous 2 years than non- Aboriginal people. This can be explained by two major factors: inordinately high rates of Aboriginal mortality and cultural practices around death (broadly referred to as Sorry Business). Research in other contexts has found traditions once reserved solely for face- to- face interactions are now also taking place online on social media. This paper draws from interviews conducted with Aboriginal social media users from New South Wales, Queensland, South Australia and Western Australia to explore new cultural expressions of Sorry Business. Drawing from Indigenous standpoint theory as both an entry point for inquiry and a tool for analysis, this paper demonstrates that Aboriginal people participate in a diverse range of online practices related to Sorry Business, including notifications of deaths and funerals, offering condolences and extending support, and grieving and healing.

This paper investigates the ways in which Indigenous Australians respond individually, and collectively, to racial vilification by means of social media sites. Introducing the concept of " shared recognition " this paper describes the collective sense of anger and frustration experienced by Indigenous people when traumatic events in the public domain act as reminders of ongoing colonialism. Three examples are explored to demonstrate collective trauma as a result of racist and discriminatory acts that are made public, and the ways in which social media is utilised by Indigenous Australians to make sense of and cope with trauma. Firstly, the Four Corners program on ABC television entitled 'Australia's Shame'. Secondly, a cartoon produced by the editorial cartoonist for The Australian newspaper, Bill Leak depicting Indigenous fathers as neglectful. Finally, the social media movement, #IndigenousDads, that emerged in response to these events and demonstrates ongoing resistance to colonial narratives. Drawing on Sara Ahmed's (2004) notion of " affective economies " this paper unpacks the politics of pain, shame and pride in the aftermath of both the Four Corners program and the Bill Leak cartoon.