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This research project was an inquiry into the experiences of Aboriginal women who have undertaken higher education degrees as mature-age students. The main focus of this research was to gain an insight as to why mature-age Aboriginal women enrolled in a higher education degrees and why they did not undertake this study straight from school or at a younger age.

This chapter is based around the method of narrative inquiry of auto-ethnographical and autobiographical methods.

This research has found that although there were many differences in the lives of these women. They had different educations, family lives and financial situations. There was, however, one key component and that was their communities and families as well as their responsibilities to those communities and future generations.

The implications of this review suggest that the future benefits of this research will be that the participants will be able to assist their communities to ensure that all women who wish to attend higher education have the support they need. The participants are now in a position due to their education to develop a further network of mature-age Aboriginal women who they can call on for assistance in their communities by way of information sessions and contacts within the university setting.

The more we, as Aboriginal women, are involved in education, the better our families and communities will be in regards to health. It is my belief that, if we as Aboriginal women can gain a good education we can provide a much better environment for our families and communities. In providing educational opportunities we then provide better employment prospects leading to the advancement of health and wellbeing for our families and communities.

Digital media platforms on one hand are tools of communication. On the other hand, it is a site where narratives are shared among members of various communities. Thus providing a space to create identities and educate audiences about behaviors toward “them” from “us.” This chapter will highlight how the narratives of Aboriginal Australian women discriminatory issues are conveyed and discussed on Twitter. In attempting so, this chapter will highlight whether the digital space has contributed to equality in the society or is it attempting to reassert the existing hegemonic discourses and status in the Australian Community. Accordingly, this research suggests policies that could help create emancipatory pedagogy.

Relations between Indigenous women and the Australian women’s movement have never been easy. For some Aboriginal and Torres Strait Islander women the white women’s movement has seemed irrelevant to the real struggles in Aboriginal women’s lives, which have tended to be more politically aligned with Indigenous struggles more broadly. Many Aboriginal women have viewed white feminists as insensitive to their own role in Australia’s colonial history and the implications of this for contemporary intercultural relations. In response to such criticism, many white feminists have struggled with the challenge of effective cross cultural engagement and collaboration.

This chapter brings an intersectional analysis to bear in an effort to understand these challenges, developing a framing of agonistic processes of collective identity as a way of thinking about the potentially productive role of conflict in social movements. Through an examination of Indigenous and non-Indigenous responses to a particular policy framework, the chapter suggests that feminist interventions focussing on the negative, racist impacts of the policy have tended to neglect the gendered dimensions of the underlying problem. As a result these arguments risk neglecting (some) women’s lived experiences.

The rise in the incarceration of Aboriginal and Torres Strait Islander mothers is a major public health issue with multiple sequelae for Aboriginal children and the cohesiveness of Aboriginal communities. The purpose of this paper is to review the available literature relating to Australian Aboriginal women prisoners’ experiences of being a mother.

The literature search covered bibliographic databases from criminology, sociology and anthropology, and Australian history. The authors review the literature on: traditional and contemporary Aboriginal mothering roles, values and practices; historical accounts of the impacts of white settlement of Australia and subsequent Aboriginal affairs policies and practices; and women’s and mothers’ experiences of imprisonment.

The review found that the cultural experiences of mothering are unique to Aboriginal mothers and contrasted to non-Aboriginal concepts. The ways that incarceration of Aboriginal mothers disrupts child rearing practices within the cultural kinship system are identified.

Aboriginal women have unique circumstances relevant to the concept of motherhood that need to be understood to develop culturally relevant policy and programs. The burden of disease and cycle of incarceration within Aboriginal families can be addressed by improving health outcomes for incarcerated Aboriginal mothers and female carers.

To the authors’ knowledge, this is the first literature review on Australian Aboriginal women prisoners’ experiences of being a mother.

Despite the burgeoning research on mass incarceration, women are rarely its focus. Racialised women, whose rates of incarceration have increased more rapidly than other groups, are at the best marginal within much of this literature. Within juvenile justice systems, racialised girls and young women are also disproportionately criminalised and remain markedly over-represented but are often overlooked. The absence of racialised women and girls from dominant accounts of punishment and incarceration is a matter of epistemological, ethical and political concern. Intersectionality offers one means to treat racialised women and girls as focal points for research and advocacy directed towards a reduction in criminalisation and incarceration. While intersectionality does not determine how the knowledge produced is deployed, recognising those who have been unrecognised is a necessary first step in striving to bring about positive change through praxis. Flawed mainstream accounts are unlikely to generate strategies that are well-aligned with the needs and interests of those who remain largely invisible.

This article explores the childhood, professional life and social activism of Alice Rigney (1942–2017) who became Australia's first Aboriginal woman principal in 1986.

The article draws on interviews with Alice Rigney along with newspapers, education department correspondence and reports of relevant organisations which are read against the grain to elevate Aboriginal people's self-determination and agency.

The article illuminates Alice/Alitya Rigney's engagement with education and culture from her childhood to her work as an Aboriginal teacher aide, teacher, inaugural principal of Kaurna Plains Aboriginal school in Adelaide, South Australia; and her activism as a Narungga and Kaurna Elder. Furthermore, the article highlights her challenges to racial and gender discrimination in the state school system.

While there is an expanding body of historical research on Aboriginal students, this article focuses on the experiences of an Aboriginal educator which are also essential to deconstructing histories of Australian education.

This paper aims to compare the health status of Roma in Europe and Aborigines in Australia, examining access to health care (both primary and long‐term), administrative and communication problems, environmental risks associated with location of residences, women's health, substance abuse and mental health.

The paper discusses issues generated by cultural practices by both health care providers and the target groups.

Both Roma and Australian Aborigines have significantly poorer health status than the majority of the societies they are embedded in, and are clearly amongst the most disadvantaged members of their respective societies. Nevertheless, affirmative action programs for Aboriginal people over the last 40 years have produced some significant changes, with Aboriginal doctors and nurses, and culturally appropriate service provision being found in many areas.

Although there are considerable similarities between the health status and situation of Romanies and Australian Aborigines, clearly, there are also substantive differences. The paper suggests possible culturally appropriate service provision for Roma, based on Australian Aboriginal experiences and models.

The aim of this study was to identify those elements of health care which women who have experienced domestic violence consider to represent quality care and explore opportunities for an area health service to improve its service delivery to these women. To do this nine focus groups were conducted with six urban and three rural groups, recruited from Women’s Support Services and Refuges, and 65 women participated. A trained facilitator conducted the focus groups with a representative from each participating organisation. Audiotapes were transcribed then coded using a thematic analysis approach. Analysis of the tapes revealed six opportunities for improvement of health services. Improve services to Aboriginal women; increase access to services; promote available services; improve the health service environment; educate service providers; and provide specialist health services. A major theme to emerge was the importance of a supportive environment where women were supported to make choices for their future.