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Language emanates from the individual who articulates from a coding system, whether oral or written, a construct of relational and communicative devices that determines who they are and what they would like to be. The concept of Being or ‘to be’, foregrounds a diverse range of definitions and extrapolations into the attributes of individuals, individuality, communities, and societies. The aim of the chapter is to unravel issues in the theorising of the concept of Being and its relationship to Indigenous Knowledge Systems for research students, through a teaching framework. A further aim is to explore the correlation of Being and Indigenous Knowledge Systems with the changing face of research relationships in a contemporary global setting. I shall, firstly, draw on relevant conceptualisations of what is Being under a Western framework. I, then, problematise this concept through Indigenous Knowledge Systems with a review of the literature on the issues surrounding its use. In the third part of this chapter, I focus on the changing face of research relationships by exploring the alignment of Being with the principles of Indigenous Knowledge Systems and their connectivity within a global framework. In this way, I foreground a significance of differentials and a re-imaging of thought and perception in the way research into Indigenous and Aboriginal societies is positioned.

In this chapter, I suggest that institutional guidelines and principles for conducting ethical research within Indigenous and cross-cultural contexts (see for example, the Australian Institute of Aboriginal and Torres Strait Islander Studies Guidelines for Ethical Research in Indigenous Studies, 2012) may not, in themselves be enough to promote the ethical practices nor lead to innovative outcomes if the fundamental premises of Western research in Indigenous contexts remain the same. Alternatively, valuing and applying Indigenous conceptions of Being, relationality and knowing when engaging with Indigenous participants and also, within actual procedures of research may lead to greater ethical know-how and a deeper understanding of how Indigenous modes of knowledge production can extend the frontiers of knowledge to solve real world problems. Such possibilities are predicated on recognising the limitations of our own epistemologies and ontologies and addressing the question of how we might refigure the role and positioning of ‘outsider’ researchers in ways that imbed, more self-reflexive and culturally appropriate modes of engagement and the application of Indigenous notions of Being, knowing and doing into research procedures to enhance the impact and benefits of research both within and beyond Indigenous communities.

In the face of what can be termed ‘a moment in time’ occurrence, with relevance to the Australian context, the focus of this chapter is one of emergent understanding. It explores the scrambling of definitive terms in the coding of a historicity that has turned one investigational episode into a world phenomenon. The topic, ‘COVID-19, the Crossing of Borders and New Knowledge Systems and their relationship to higher education systems illuminates the positioning of circumstance in how we address the onslaught of a virus referred to as the coronavirus disease 2019, abbreviated as COVID-19. In this chapter, through an evocative ethnographical framework, aligned with a ‘Strands of Knowledge’ approach (Kumar, 2004) the chapter views our sense of Being and interculturality in the exploration of the world undergoing the biggest experiment. The exploration is situated within Bourdieu’s (2016) definition of habitus. This is correlated with conceptualisations of the affective and its influence on how the Pandemic has been addressed. Leading from this, it concentrates through the factors of ‘the crossing of borders’, the teaching and learning of our higher education students. In the process, a proposition is put forward of an enhanced epistemology and ontology leading to how we perceive pedagogy in light of new knowledge systems in higher education.

Teaching and learning success rely on effective communication in a style which will enhance enquiry and engage the learner in developing self-confidence and self-worth. This is a space which respects the prior knowledge and culture of the learner. Many have written and theorised with regard to the importance of a culturally inclusive curriculum, which in effect should incorporate decolonising methodologies in the multifaceted pedagogical landscape. Education has been structured on a Western scaffold which has gone unchallenged over decades. Interculturality with regard to Indigenous pedagogy must be recognised and identified to move forward. Teaching in the area of the creative arts is a diverse learning environment. Creative works are culturally informed and are closely connected to the individual’s sense of identity, cultural values, spiritual beliefs and traditional expectations. Visual arts are a point of intercultural communication, where traditional artistic expressions connect with those around us, informing and expressing our ‘Being’ to a wider audience. This chapter will provide an exploratory discussion of the historical and sociocultural facets of Australian Aboriginal Knowledge Systems and how this relates to an emerging scholarly Indigenous Knowledge system. The aspects of this chapter are: it will focus on the colonisation of Australia; a review of Indigenous and Western theoretical perspectives; and the importance of traditional practice, such as yarning and cultural values in relation to creative arts. This expands on possibilities and creative ideas, informing the various ways expression can be developed. These can be both traditional and contemporary in origin. This chapter will bring reference to these in the particularistic sense of creative expression and its correlation with teaching in higher education for Aboriginal students.

This chapter explores the importance of the multifaceted levels of Aboriginal Being through my personal story. I, as the author will not only be the Researcher but also will be the researched. It is my journey that exposes me as the student, researcher, and teacher. By drawing on my life’s journey I narrate who I am and where I come from through both autoethnographical methodology and self-reflexivity. It is through this that I open up a space for wholistic education. It is envisaged that this work will uncover some of the complexities associated with Connection and Disconnection that has contributed to my personal growth and educational journey, connected to my Being. It is this experience I now transition onto my students. I am working with like-minded Aboriginal and Torres Strait Islander People, towards the vision and mission for my College. We as a collective continue to elaborate on the extremity and prevalence in Aboriginal and Torres Strait Islander People, and their need for a safe space. It is within this space that we as a College understand the importance of flexibility, ensuring healing, decolonisation, and transitioning in allowing for the development of a culturally appropriate wholistic education in the vocational and education sector.

My encounter with ‘interculturality’ was partly occasioned by the fact of being born in Belgium at a period in time where growing up with multilinguality was a matter of normality and partly by then living and working in eight countries across all continents. Working in local communities and later in academic contexts sharpened my awareness about the importance of language in the transference of knowledge and interlinguistic exchanges of knowledges. Especially knowledges pertaining to the underlying ontological and epistemological differences and shadings of meanings and that require contextual understanding of these meanings are at the core of the chapter. The regular mistranslations occurring from social science texts originally written in other-than-English languages caused original meanings to get lost in translation. Some of the consequences of such mistranslations are examined, focussing on education and possible futures in our ‘pluriverse’, especially in the present epoch where global conversations are ever more important to address our predicaments, facing ecological disaster, extinction and the potential un-liveability for humans and so many other species of the earth. Including the non-human in our relational considerations for a possible future enlarges the need for new and interculturally understandable knowledge systems and the positivist and other epistemological inclinations in the dominant West will not make this any easier considering our rather sad record during the past four centuries.

Internationalisation of education is often regarded as preparing students to work in a globalised world. Our graduates are not only workers and consumers of the increasingly global labour market, but they are also people, friends, parents, colleagues, neighbours, partners, voters and (global) citizens. Attitudes towards oneself and other people, and the underlying values that these attitudes are based on, poses challenges to quality education. Education in the context of globalisation needs to be inclusive and equitable in order to be of quality (United Nations, 2015), but what does this look like in practice? What does it require of students, and for those responsible for designing education? Do students and teachers have the possibility to reflect on and conceptualise the realities they live in? Apart from knowledge and technical skills, what growth mindset do students and teachers need in order to navigate international and intercultural perspectives responsibly and ethically?

This chapter proposes to address these questions through the prism of four teachers in the field of global health education. The students they teach and interact with, as well as their needs as active citizens in a globalised world, will provide the backdrop for further reflection. The personal journeys of the authors between countries, disciplines, professions, learning and teaching will thus be conceptualised as experiences continuously being reconstructed and deconstructed in the classroom through processes of being, belonging and becoming. It is argued that these processes can be used as resources to create inclusive and equitable quality education.