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To understand strengths‐based practice as articulated by urban Indigenous community workers and to consider its application for public health approaches to Australian Indigenous health advancement. Semi‐structured interviews with community workers from an urban Indigenous community. Interviews were video and audio recorded and transcribed verbatim. Data were analysed using thematic analysis, using an Indigenist research framework. For our participants (11 Indigenous and one non‐Indigenous), a strengths‐based approach was fundamental to their practice. This approach reconfigured the usual relationship of client and service provider to fellow community member. They understood the strength of Indigeneity that empowers individuals and communities. They were not blinkered to the challenges in the community but resisted defining themselves, their community or their community practice by these deficits. Our participants had a sophisticated experiential understanding that a strengths‐based practice is not simply a ‘culturally acceptable’ way for non‐Indigenous peoples to work for Indigenous peoples, but rather it is the only way of working with Indigenous people. Strengths‐based practice requires a reconfiguring of relationships of power, of attending to structure over stereotypes, and privileging Indigenous ways of knowing, being and doing. This reconfiguration is an ethical prerequisite for an approach that is genuinely strengths‐based.

This paper is a meditation on the idea of South-South dialogue, beginning with the South-South Dialogues: Situated Perspectives in Decolonial Epistemologies symposium held at the University of Queensland in 2015. I interrogate the concept of South-South dialogue, apposing it to the Cartesian ‘I think’, and then question the plausibility of the concept. On the basis of a Gadamerian conception of understanding, I suggest that what passes for South-South dialogue is in fact more likely to be North-South or even North-North dialogue. This is buttressed by an examination of Valentin Mudimbe's Parables and Fables. I go on to suggest, however, that by staying within the realm of the concept, in what could be called a Cartesian paradigm, Mudimbe misses the important role that South-South dialogue can play. Drawing on the work of Sara Motta, Tsitsi Dangarembga's Nervous Conditions and the concept of hunhu, I claim that the promise of South-South dialogue is the creation of spaces in which humanity is fostered.

This speculative work grapples with a riddle: if white supremacy is noxious, and if it is inescapable, is apparent black health, black sanity, in fact healthy? In order to help the reader appropriately appreciate the feat that is black sanity, I begin with a treatment of Fyodor Dostoevsky’s literary character, Mr Golyadkin. I go on to extend my claim that Golyadkin’s ill health or lack of sanity can be understood in terms of the violation of the norms of sociality, onto Antonin Artaud. Dostoevsky and Artaud therefore provide case studies with which it is possible to begin to develop an outline of the bounds and mechanics of white sanity. I juxtapose this outline to readings from a selection of works by African writers—Bessie Head, Véronique Tadjo and Dambudzo Marechera. This culminates in an interrogation of Franz Fanon’s metaphorisation of disability. I grapple especially with the ethical and existential implications of his understanding of black amputation. The conclusion that I eventually reach is another riddle, which may or may not amount to a restatement of the riddle with which I begin.

This study takes a retrospective look at the educational experiences of Indigenous health professionals who graduated from The University of Queensland's Indigenous Health Program between 1994 and 2005, to understand the enablers for growing an Indigenous health workforce capable of advancing the health of Indigenous peoples. Drawing on the qualitative accounts of 31 students and 9 staff members, this paper examines the enablers to educational success at this time, juxtaposed against current Indigenising agendas in higher education, of aspiration and capacity building alongside the task of embedding Indigenous knowledges within curricula. We look back not as a call to return to Indigenous-specific cohort courses but rather reconsider both the measures of and strategies for success in Indigenous higher education, within health and beyond, interrogating the ideological assumptions that inform them.

Abstract This article examines the Australian ‘Continental Philosophy’ community through the lens of the Azanian philosophical tradition. Specifically, it interrogates the series of conversations around race and methodology that arose from the 2017 Australasian Society for Continental Philosophy (ASCP) conference. At the heart of these were questions of place, race, Indigeneity, and the very meaning of ‘Continental Philosophy’ in Australia. The pages that follow pursue those questions, grappling with the relationship between the articulation of disciplinary bounds and the exercise of colonial power. Having struggled with the political and existential cost of participation in the epistemic community that is the ASCP, I argue for disengagement and the exploration of alternative intellectual communities. This is ultimately a call to intellectual work grounded on ethical relations rather than on the furtherance of the status quo. It is a call to take seriously the claim, ‘the land is ours’.

The field of ‘refugee health’ is generally understood in terms of the efforts of health professionals from a host country to provide care for humanitarian entrants. This paper attempts to undermine that idea, focusing instead on the service that health workers from refugee background communities are able to render, both to their own communities and to broader society, when barriers to their participation are made more equitable. The point of departure for this Practice paper is the 2019 pilot ‘Observership Program’ that was initiated by Mater Refugee Health in Brisbane, Australia. This was in response to, and in collaboration with, international medical graduates from refugee backgrounds. The two doctors who advocated for the programme had already independently embarked on a series of advocacy initiatives aimed at facilitating health workforce participation for members of their communities. In what follows we: outline the barriers to their medical registration and employment in Queensland, Australia; describe the process of setting up a 9-month clinical observership for two participants; and we reflect on the implications of the programme from a health policy and systems perspective. Ultimately, our contention is that because health systems are complex and adaptive, increased health workforce participation by members of marginalised communities has the potential to change the culture of the health system, making it more adept and responsive. Such, we propose, are the ‘ripple effects’ of addressing the obstacles to health workforce participation by members of refugee background communities.

Background Diabetes mellitus is a major global public health threat. In Australia, as elsewhere, it is responsible for a sizeable portion of the overall burden of disease, and significant costs. The psychological and social impact of diabetes on individuals with the disease can be severe, and if not adequately addressed, can lead to the worsening of the overall disease picture. The Living With Diabetes Study aims to contribute to a holistic understanding of the psychological and social aspects of diabetes mellitus. Methods/Design The Living With Diabetes Study is a 5-year prospective cohort study, based in Queensland, Australia. The first wave of data, which was collected via a mailed self-report survey, was gathered in 2008, with annual collections thereafter. Measurements include: demographic, lifestyle, health and disease characteristics; quality of life (EQ-5D, ADDQoL); emotional well-being (CES-D, LOT-R, ESSI); disease self-management (PAM); and health-care utilisation and patient-assessed quality of care (PACIC). 29% of the 14,439 adults who were invited to participate in the study agreed to do so, yielding a sample size of 3,951 people. Discussion The data collected by the Living With Diabetes Study provides a good representation of Australians with diabetes to follow over time in order to better understand the natural course of the illness. The study has potential to further illuminate, and give a comprehensive picture of the psychosocial implications of living with diabetes. Data collection is ongoing.

In this article, I read Chester Himes' Blind Man With a Pistol as the work of an African- American writer who takes Harlem to be a colonial space, and who attempts to think through the ways that are available for him to contribute to some degree of liberation for its black residents. I suggest that there are strong parallels between Himes' position and that of African philosophers, and that Himes' self critique is instructive. I read this against Derrida's thoughts on 'monolingualism' and philosophy as 'a community of the question', asking what learning the language that is not one's own and what induction into the community of the question entail for the marginal, those who I describe as being from neither Athens nor Jerusalem. I conclude by offering my response to what I take to be our inescapable colonial lot : poetry and laughter.

This paper outlines the development of Indigenist Health Humanities as a new and innovative field of research building an intellectual collective capable of bridging the knowledge gap that hinders current efforts to close the gap in Indigenous health inequality. Bringing together health and the humanities through the particularity of Indigenous scholarship, a deeper understanding of the human experience of health will be developed alongside a greater understanding of the enablers to building a transdisciplinary collective of Indigenist researchers. The potential benefits include a more sustainable, relational, and ethical approach to advancing new knowledge, and health outcomes, for Indigenous people in its fullest sense.

In this article, I read Chester Himes' Blind Man With a Pistol as the work of an African- American writer who takes Harlem to be a colonial space, and who attempts to think through the ways that are available for him to contribute to some degree of liberation for its black residents. I suggest that there are strong parallels between Himes' position and that of African philosophers, and that Himes' self critique is instructive. I read this against Derrida's thoughts on 'monolingualism' and philosophy as 'a community of the question', asking what learning the language that is not one's own and what induction into the community of the question entail for the marginal, those who I describe as being from neither Athens nor Jerusalem. I conclude by offering my response to what I take to be our inescapable colonial lot: poetry and laughter.