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In the aftermath of the sixteenth-century Spanish conquest of Mexico, Spanish friars and authorities partnered with indigenous rulers and savants to gather detailed information on Aztec history, religious beliefs, and culture. The pictorial books they created served the Spanish as aids to evangelization and governance, but their content came from the native intellectuals, painters, and writers who helped to create them. Examining the nine major surviving texts, preeminent Latin American art historian Elizabeth Hill Boone explores how indigenous artists and writers documented their ancestral culture. Analyzing the texts as one distinct corpus, Boone shows how they combined European and indigenous traditions of documentation and considers questions of motive, authorship, and audience. For Spanish authorities, she shows, the books revealed Aztec ideology and practice, while for the indigenous community, they preserved venerated ways of pictorial expression as well as rhetorical and linguistic features of ancient discourses. The first comparative analysis of these encyclopedias, Descendants of Aztec Pictography analyzes how the painted compilations embraced artistic traditions from both sides of the Atlantic.

Cinema is an art form widely recognised as an agent to change the social condition and alter traditional norms. Movies can be used to educate and transform society's collective conscience. Indigenous Australian artists utilise the power of artistic expression as a tool to initiate change in the attitudes and perceptions of the broader Australian society. Australia's story has predominately been told from the coloniser's viewpoint. This narrative is being rewritten through Indigenous artists utilising the power of cinema to create compelling stories with Indigenous control. This medium has come into prominence for Indigenous Australians to express our culture, ontology and politics. Movies such as Samson and Delilah, Bran Nue Dae, The Sapphires and Rabbit-Proof Fence for example, have highlighted the injustices of past policies, adding new dimensions to the Australian narrative. These three films are just a few of the Indigenous Australian produced films being used in the Australian National Curriculum. Through this medium, Australian Indigenous voices are rewriting the Australian narrative from the Indigenous perspective, deconstructing the predominant stereotypical perceptions of Indigenous culture and reframing the Australian story. Films are essential educational tools to cross the cultural space that often separates Indigenous learners from their non-Indigenous counterparts.

What do we know of masculinities in non-patriarchal societies? Indigenous peoples of the Americas and beyond come from traditions of gender equity, complementarity, and the sacred feminine, concepts that were unimaginable and shocking to Euro-western peoples at contact. Indigenous Men and Masculinities, edited by Kim Anderson and Robert Alexander Innes, brings together prominent thinkers to explore the meaning of masculinities and being a man within such traditions, further examining the colonial disruption and imposition of patriarchy on Indigenous men. Building on Indigenous knowledge systems, Indigenous feminism, and queer theory, the sixteen essays by scholars and activists from Canada, the U.S., and New Zealand open pathways for the nascent field of Indigenous masculinities. The authors explore subjects of representation through art and literature, as well as Indigenous masculinities in sport, prisons, and gangs. Indigenous Men and Masculinities highlights voices of Indigenous male writers, traditional knowledge keepers, ex-gang members, war veterans, fathers, youth, two-spirited people, and Indigenous men working to end violence against women. It offers a refreshing vision toward equitable societies that celebrate healthy and diverse masculinities.

The inclusion of Indigenous cultures, known as the cultural determinants of health, in healthcare policy and health professional education accreditation and registration requirements, is increasingly being recognised as imperative for improving the appalling health and well-being of Indigenous Australians. These inclusions are a strengths-based response to tackling the inequities in Indigenous Australians’ health relative to the general population. However, conceptualising the cultural determinants of health in healthcare practice has its contextual challenges, and gaps in implementation evidence are apparent. In this paper, we provide a case example, namely the Katherine Hospital, of how healthcare services can implement the cultural determinants of health into clinical practice. However, to be effective, health professionals must concede that Australia’s Indigenous peoples’ knowledges involving cultural ways of being, knowing and doing must co-exist with western and biomedical knowledges of health practice. We use the Katherine Hospital ABC Radio National Background Briefing interview, which was mentioned by two research participants in a 2020 study, as an example of good practice that we can learn from. Additionally, the six Aboriginal and Torres Strait Islander Health actions contained in the 2nd Edition of the Australian National Safety and Quality Health Service Standards provide governance and accountability examples of how to enable Indigenous people’s cultures and their knowledges in the provision of services. The role of non-Indigenous clinical allies and accomplices is imperative when embedding and enacting Indigenous Australians’ cultures in service systems of health. When Indigenous Peoples access mainstream hospitals, deep self-reflection by allies and accomplices is necessary to enable safe, quality care, and treatment that is culturally safe and free from racism. Doing so can increase cultural responsiveness free of racism, thereby reducing the inherent power imbalances embedded within mainstream health services.

Since contact, there has been a foundation of inhospitable interactions between the original sovereign peoples of the Australian continent and Eurpoean arrivals. Despite government policies appearing to shift from assimilative practices to reconciliation processes in the latter half of the 20th Century, ongoing interactions continue to be factious, caught up in discourses of power/knowledge, and, perhaps provocatively, couched primarily in misunderstandings. In the Australian schooling space, while there has been increased attention paid to the academic success of Aboriginal and/or Torres Strait Islander students, and greater inclusion of their families, communities, and cultural practices, non-Indigenous led schools continue to be hamstrung by their epistemic inertia - the cognitive inability to move beyond the fear of getting it wrong, offending, or being labelled racist. In this paper, we argue that the major impediment to ongoing and unresolved discord is concealed in the onto-epistemological foundation of what it means to respect, accept, and work with. To address this, we take up Welcoming to Country practices and Derrida's concept of hospitality to interrogate how more nuanced conceptualisations of reciprocity may be used to move beyond performative acts of reconciliation. The outcome of which may be a reimagining of practices that are relational and responsive for embracing and nourishing Indigenous cultures and languages. [Author abstract]

Knowledge, coping strategies, and expertise that have accumulated within indigenous communities in response to repeated hazard events, are an important part of disaster risk reduction. There is a tendency, however, for indigenous societies to be treated as if they are separate from and contrast sharply with modern industrial societies. Increasingly, globalisation means local cultures are produced through the inter-relationship of local traditions and global processes, and by the mixing of cultures that can result. In November and December 2007, a premonition from a Brazilian mystic circulated Bengkulu City foretelling of a destructive tsunamigenic earthquake that would hit the city on the 23 December of that year. Thankfully the earthquake did not occur, but the rumour caused considerable alarm among residents of the city. This paper examines the premonition and demonstrates the insight it gives into the hybrid and plural ways in which local people make sense of and respond to earthquake and tsunami hazards.

ABSTRACT Objectives: to analyze the experiences of hospital care professionals in providing care to Indigenous individuals, from the perspective of clinical management. Methods: a qualitative, descriptive-exploratory study using interviews guided by the Critical Incident Technique, conducted with 18 professionals from a federal university hospital in the Central-West region of Brazil. Data were analyzed using IRaMuTeQ® software and thematic content analysis. Results: five semantic classes emerged, organized into two categories, highlighting challenges such as cultural and linguistic barriers and the lack of intercultural training. These factors compromise continuity of care and communication with patients, weakening the implementation of clinical management. Final Considerations: clinical management, when aligned with cultural specificities, proves to be a strategic approach to improving hospital care for Indigenous populations. The study contributes to the field of Nursing by emphasizing the importance of intercultural training and care coordination, promoting integrated, equitable, responsive, and culturally sensitive approaches that address the real needs of these communities. RESUMEN Objetivos: analizar la experiencia de los profesionales de la salud en la atención hospitalaria al cuidado de personas indígenas, desde la perspectiva de la gestión clínica. Métodos: estudio cualitativo, descriptivo-exploratorio, basado en entrevistas guiadas por la Técnica del Incidente Crítico, con 18 profesionales de un hospital universitario federal en la región Centro-Oeste de Brasil. Los datos fueron analizados con el apoyo del software IRaMuTeQ® y mediante análisis de contenido temático. Resultados: emergieron cinco clases semánticas organizadas en dos categorías, que evidencian desafíos como barreras culturales y lingüísticas, además de la falta de formación intercultural, lo que compromete la continuidad del cuidado y la comunicación con el paciente, debilitando la implementación de la gestión clínica. Consideraciones Finales: la gestión clínica, aliada a las especificidades culturales, se muestra como una estrategia clave para mejorar la atención hospitalaria a la población indígena. El estudio aporta a la Enfermería al destacar la importancia de la formación intercultural y la coordinación del cuidado, favoreciendo enfoques integrados, equitativos, sensibles y culturalmente adecuados a las necesidades reales de estos pueblos. RESUMO Objetivos: analisar a experiência de profissionais de saúde da atenção hospitalar no cuidado à pessoa indígena, sob a perspectiva da gestão da clínica. Métodos: estudo qualitativo, descritivo-exploratório, com entrevistas orientadas pela Técnica do Incidente Crítico, com 18 profissionais de um hospital universitário federal da região Centro-Oeste do Brasil. Os dados foram analisados com auxílio do software IRaMuTeQ® e análise de conteúdo temática. Resultados: emergiram cinco classes semânticas organizadas em duas categorias, evidenciando desafios como barreiras culturais, linguísticas e falta de formação intercultural que comprometem a continuidade do cuidado e a comunicação com o paciente, fragilizando a implementação da gestão da clínica. Considerações Finais: a gestão da clínica, aliada às especificidades culturais, mostra-se estratégica para qualificar o cuidado hospitalar à população indígena. O estudo contribui à Enfermagem, destacando a importância da formação intercultural e da coordenação do cuidado, favorecendo abordagens integradas, equitativas, responsivas e culturalmente sensíveis às reais necessidades desses povos.

In a Kimberley place-based cultural story, Dangaba is a woman whose Country holds poison gas. Her story shows the importance of cultural ways of understanding and caring for Country, especially hazardous places. The authors contrast this with a corporate story of fossil fuel, illustrating the divergent discourses and approaches to place. Indigenous and local peoples and their knowledge, cultures, laws, philosophies and practices are vitally important to Indigenous lifeways and livelihoods, and critically significant to the long-term health and well-being of people and place in our locality, region and world. We call for storying and narratives from the pluriverse of sociocultural voices to be a meaningful part of environmental education and to be implemented in multiple places of learning. To know how to hear, understand and apply the learnings from place-based story is to know how to move beyond a normalised worldview of separation, alienation, individualism, infinite growth, consumption, extraction, commodification and craving. To know how to see, feel, describe and reflect upon experience, concepts and practice is to find ways to move towards radical generosity, mutuality of becoming, embodied kinship, wisdom, humility and respect.

As the final piece of scholarship in the special issue, this paper pulls together data from the Aboriginal Voices project to analyse how Aboriginal students in Australia today experience schooling, particularly in relation to the futurity of their identity as sovereign First Nations Peoples. Using Decolonising Race Theory as a key methodological framework in this special issue enabled an assessment of the purpose and effects of coloniality to acknowledge the survival and innovation of First Nations Peoples in resisting and imagining a future otherwise. In doing so, the empirical data, and provocations, presented throughout this collection, opens up possibilities for exploring how the centrality of sovereignty impacts young Aboriginal students' interactions with and experienced success within the Australian schooling system. [Author abstract]

This article focuses on the translation of non-Western knowledges. It aims to describe different types of translation which anthropologists have used to approach a kind of knowledge that is constructed not only with the intellect but also with more than five senses. Including the ideas of the so-called ‘sensory anthropology’, which, together with other types of translation in anthropology, such as ‘shamanic translation’, ‘translation as equivocation’, ‘intercultural translation’ and ‘total translation’, open the door to a new way of addressing and dealing with the translation of this knowledge. The article also shows how some contemporary translation theories can be combined with the sensory turn in anthropology to be able to translate a type of knowledge that from time immemorial has not been transmitted through the conventional channels of the Western world.